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OCCASIONAL REFLECTIONS 



UPON 



SEVERAL SUBJECTS. 



WITH 



91 Btetoursfe 



ABOUT SUCH KIND OF THOUGHTS, 



BY THE 

HONOURABLE ROBERT ' BOYLE, 

SOMETIME 
FELLOW OF THE ROYAL SOCIETY. 




«• 






* °f Washi 
OXFORD: 

ALEX. AMBROSE MASSON; 

AND SOLD BY 

JOHN HENRY PARKER, OXFORD AND LONDON. 
M.DCCC.XLVIII. 



*$F 







LITTLEMORE : 
PRINTED BY ALEXANDER AMBROSE MASSON, 



NOTICE BY THE EDITOR. 



Robert Boyle, the Author of the following 
Reflections, was the seventh son of Richard 
Boyle^ Earl of Cork ; he was born on the 
day of the Conversion of St, Paul, 1626-7, 
and died Jan. 7, 1692 : a few days after his 
beloved sister, the Lady Ranelagh, with whom 
he spent the later years of his life. He was 
sent to Eton at an early age, and it was in 
an interval of absence from school that he 
had the ague noticed in the Reflections. In 
1638 he was sent to travel abroad, for some 
years, and visited France, Italy, and Switz- 
erland, residing some time with his tutor, 
Mr. Marcombe, at Geneva. He returned 
to England in 1644, and retired to the 
manor of Stalbridge, in Dorsetshire, which 
had been left him by his father. He aimed 
at a life of quiet and study, in those troub- 
lous times, thrown as he was by circum- 
stances amongst those whose proceedings 



2 NOTICE BY THE EDITOR. 

he could not approve.* He visited Hol- 
land in February, 1647-8, with his brother 
Francis, and afterwards resided some years 
in Oxford, where he joined in those meetings 
of a few scientific men, which resulted in the 
formation of the Royal Society, of which he 
was afterwards a Fellow. He was much 
occupied in chemical and other philosophical 
experiments, and in the course of them in- 
vented the air-pump. On the Restoration, 
he was offered Church preferment, but de- 
clined receiving Holy Orders, thinking he 
could do more service to religion as a lay- 
man. He is said also to have declined a 
Peerage. He received a grant of forfeited 
impropriations in Ireland, which was ob- 
tained for him without his knowledge, and 
scrupulously applied the proceeds to reli- 
gious uses. He was appointed, in 1662, 
governor of the " Corporation for Propa- 
gating the Gospel in New England and the 
parts adjacent in America :" he recovered its 
property, and managed its affairs for many 
years. He also promoted the translation of 

* See Section IV. and the Advertisement touching it. 



NOTICE BY THE EDITOR. 6 

the Holy Scriptures into several languages, 
and otherwise gave liberally toward the ad- 
vancement of religion and learning, as an 
instance of which it may be mentioned that 
in 1659 he made an allowance to Sanderson, 
to assist him in devoting himself to the study 
of cases of conscience. He was very tolerant 
of diversities of opinion, but in his own prac- 
tice adhered strictly to the communion of 
the Church of England. His style of writing 
is too much encumbered with " conceits" to 
be recommended as a model, but there is 
much worthy of imitation in his style of 
thought. The name " Philaretus," assumed 
in some of the Reflections, is the same under 
which he wrote a short account of his own 
early years, which is given at length in his 
Life, by Birch. 

His own Preface and Dedication explain 
the manner in which the following work was 
composed and published. With respect to 
the present edition, it may be enough to say 
that it is grounded upon the two published 
in the Author's lifetime, the first in 1665, 
the second in 1669, which are more correct 



4 NOTICE BY THE EDITOR. 

in substance than the posthumous folio. 
The spelling of these is followed,, usually, 
however, taking the more modern way, if 
given in either. The punctuation is rarely 
altered, as it is somewhat systematic in its 
differences from our present practice. No- 
thing has been added but a few references, 
not given in the original editions, and no 
material variation between them has been 
willingly left unnoticed. Some of the vari- 
ations of the folio are palpable mistakes, and 
it has not been collated throughout. A re- 
cent edition omits perhaps the most beauti- 
ful part of the whole work, the " Discourse 
Touching Occasional Meditations," to which 
the Editor would refer those readers who 
wish to know what is the use of the book. 



LlTTLEMORE, 

Vigil of S. Matthew, 

M.DCCC.XLVIII. 



IMPRIMATUR. 

Hie Liber, qui inscribitur Occasional Reflec- 
tions, fyc. quern Censeo reliquis ab eodem 
CI. Autore Scriptis (neque enim quicquam 
majus de eo dicere possum, nee minus 
debeo) nequaquam cedere. 



Ex cedib. Lambetha- 
nis. Feb, 1. 1664. 



Tho. Cook, Reverend, in 
Christo Patri ac Dom. Dom. 
Gilberto Cant. Archiepisc. 
Sacellanus Domesticus. 



OCCASIONAL 

REFLECTIONS 

UPON SEVERAL 

SUBJECTS, 

Whereto is premised 

A DISCOURSE 

About such kind of Thoughts. 



Omnibus Rebus, omnibusque Sermonibus, aliquid Salu- 
tare miscendum est. Cum imus per occulta Naturce, 
cum divina tractamus, vindicandus est a malts suis 
animus, ac subinde Jirmandus. Sen. Natural. Quaest. 
Lib. 2. cap. 59. 



LONDON, 

Printed by W. Wilson for Henry Herringman, and 

are to be sold at his Shop at the Anchor in 

the Lower-walk in the New Exchange. 

Anno Bom. MDCLXV. 



TO 



SOPHRONIA. 




My Dearest Sister, 

OU receive in this Effect of my 
Obedience, one of the highest 
Proofs I can give You of its 
Greatness. For when You Com- 
mand but things that tend to Your Service, 
the Performance is wont to be accompa- 
nied with a Satisfaction, that suffers me not 
to find it Uneasy. But I confess it was 
not without Reluctancy, that I was prevailed 
with to venture abroad Composures, wherein, 
even when I publish Them, I decline Owning 
them, and which, (if our Names be discovered) 
may I fear, not only hazzard the Reputation 
(if it have any) of my Pen ; but, (where 
You are less known) bring into Question that 

* Tis the name given to the same Lady in the II. Section of the 
following Meditations. 

a of 



of Your Judgment. 'Twas easie for me to 
represent to You hom unfinished and unpo- 
lished the Trifles You called for, were, espe- 
cially considering that the Immatureness of 
some of them xvould not probably be the Chief 
thing that would make many think they come 
forth Unseasonably ', since they avowedly Aim 
at the Persuading and Teaching men to Im- 
prove their Thoughts, as well as Husband 
their Time, at a season, when both those Pre- 
tious Things are so Neglected, or so Mis- 
imploy'd, that the chief use, which too many 
make of the Former, is to devise wayes to get 
ridd of the Later. But though to my Un- 
readiness to Publish these very long neglected 
Papers, at the same time when a Prce-engage- 
ment obliged me to Dispatch another Treatise 
of a quite different Nature, I added all those 
other dissuading Considerations that I have 
mentioned in the Preface to the Reader ; yet 
what I represented proved as Unavailable, as 
wltat I had written was In-compleat. For, 
whilst You fancied that the follozving Reflec- 
tions (such as they are) had Fexver Faults, 
and were like to do More Good, than I can 
presume ; Your Charity for others, and Par- 
tiality 



tiality for me, made you so resolute and 
pressing to have me run a Venture, which you 
are pleas' d to think but a very Small One ; 
that I judged it more excusable to present 
you Green Fruit, than, by obstinately Refus- 
ing what you seeirid almost to Long for, lose 
an opportunity of Evincing, That Your Com- 
mands can Prevail, both where those of Others 
would have been wholly Ineffectual, and when 
they required me to present You, (some, if You, 
not many,) things that are so little worthy of 
that perhaps they are scarcely so, ev'n of me. 
Wonder not, Dear Sophronia, that I ap- 
pear so Sollicitous to manifest the Greatness 
of my Obedience ; since That implyes an Ur- 
gency in your Commands, that it highly con- 
cerns me to have taken notice of. For those 
that, having the Happiness to converse with 
You, shall chance to cast their Eyes upon the 
following Papers, will probably think that I 
shexo as little Discretion in the Address, as I 
have shewn Skill in the writing, of these Re- 
flections ; when I expose such Censurable 
Things to the Judgment of a Person that has 
so piercing a One, and present Trifles to one, 
that deserves the Noblest Productions of 

a 2 (what 



(what she is so great a Mistress of) Wit, 
and Eloquence. Upon whose Account she 
is wont to persuade Piety as Handsomely in 
her Discourses, as she expresses it Exemp- 
larily in her Actions ; and might, if her Mo- 
desty did less confine her Pen to Excellent 
Letters, both make the Wits of our Sex envy a 
Writer of Hers ; and keep Our Age from en- 
vying Antiquity, for* those Celebrated Ladies , 
zvho, by their Triumphant Eloquence, Enno- 
bled the People of Rome, and taught their 
Children to Sway those Rulers of the World. 

But when I can plead, that not only Your 
Commands, but even Your Importunity in- 
gaged me (though not to the Address, yet) 
to the Publication of these Papers ; I may 
reasonably hope, that among those many con- 
siderable Persons to whom Your Attainments 
are not unknown, not only my Dedication will 
be Excused, but even my Book will not be so 
hastily Condemned. 

But I dare not prosecute so Fruitful a 
Subject, for fear of offending Your Modesty ; 
since that predominant Virtue gives You so 
great an Undervaluation for all Your other 

* Ed. 2. " of." 

Quali- 



Qualities, that it is as much Your Custome 
to look ev'n upon Small Praises as Flatteries, 
as it is Your Prerogative to keep Great ones 
from being so. And I should therefore have 
omitted that little it self which I have said, 
if, on This occasion, my Interest did not as 
well Oblige me, as the known Truth Warrant 
me, so to Consider Your Modesty, as not to 
be altogether Injurious to Your other Excel- 
lencies ; since the Reader's knowledge of 
These (if he be not a stranger to You) will 
promise me this Advantage, that divers of the 
Criticks themselves will chuse rather to Ab- 
solve my Writings, than Condemn Your Judg- 
ment : and that at least, the Devout, to whom 
Your Practice has afforded so many other 
Examples, will be scrupulous to be more 
Severe to these Papers, than a Person in 
whom, upon the score of her own Style, Se- 
verity were more justifiable than in most 
Readers (without excepting the Eloquent 
Ones) and will imitate Her, in Considering, 
that this Book pretends to present them 
Thoughts, rather than Words, and in Sup- 
porting, for the sake of the Design, the Man- 
ner in which it is prosecuted. 

And 



And certainly, my Lady R's. Approbation, 
is a Happiness which divers sorts of Consider- 
ations may render as Advantageous as Wel- 
come to me. For if any of these Thoughts, 
do (which yet I can scarce hope) derive it 
from Your Justice, that great measure of 
Esteem You do not only Merit, but Possess, 
may both Assure them of a General One, and 
much contribute to Procure it them. But if 
all of them ozve your Approbation (as I fear 
they do) to your Partiality ; since that must 
not be Small to be able to pervert such a 
Judgment, This it self will prove an Evi- 
dence of the Blessing of Your Affection ; 
which is a Felicity, that I know You enough 
to value above all the Praises I can miss of: 
since Applause can make me happy but in 
other Mens Opinion, but Your Friendship 
can make me so in my own. Yet, apprehend, 
not, Sister, That I should here endeavor, by 
a solemn Character of You, to justifie what I 
have been saying : For, though to zvrite a 
Dedicatory Epistle, without a Panegyrick, be 
grown of late very Unfashionable ; yet since 
'tis as much so, to take the Praises wont to be 
profusely given in such Letters for Measures 

of 



of any thing but the Writer's Wit, I must 
rather reserve the Acknowledgments I owe 
Your Merit and Your Favors to some Occa- 
sion, where they may not be lyable to pass for 
a Tribate paid to Custome, not a Debt due 
to You ; than draw a needless Suspition upon 
the Sincerity of our Friendship, by endea- 
vouring to express my Affection and Esteem 
in a Dedicatory Letter ; and by chusing to 
Profess, upon an Occasion where Custom 
allows men to Say what they do not Think, 
so Great and Real a Truth, as that of my 
being, far more upon the Account of Esteem 
and Gratitude, than of Nature itself, 

My Dearest Sister, 



Your most Affectionate, 
and most Faithfull Ser- 
vant. 



R. B. 



AN 



INTRODUCTORY 

PREFACE. 




HEN I consider the Disadvantages, with 
which the following Trifles come abroad, 
in an Age, that is not only so Censorious, 
but so Intelligent, as this of ours ; nei- 
ther the Partiality of my Friends, nor the favourable 
Reception that the public has hitherto vouchsafed to 
what has been presented it, of mine, is able to give me 
a Confidence, (though they almost create a Hope) 
That these Papers will meet with as kind an Entertain- 
ment, as those of the same hand that have preceded 
them. And yet, without being wanting to my self, I 
canot but adde, that by the help of Their suggestions, 
who have urg'd the Publication of these Thoughts, I 
am not unfurnish'd with (at least) Tollerable Excuses 
for the things that seem likely to stand in need of any. 
I shall not much wonder to find it said, That the 
Book is, in general, far short of being an Exact and 
Finish'd Piece. For perhaps few Readers will be 

more 



x An Introductory Preface, 

more of that mind, than the Author is. But by way of 
Apology, it may be represented, That most of the fol- 
lowing Papers, being written for my own private Amuse- 
ment, a good deal of Negligence in them may appear as 
pardonable, as a Careless Dress, when a man intends 
not, nor expects, to go out of his study, or let himself be 
seen. And that which I now publish being design'd, 
not to satisfie the Criticks, but to gratifie the Devout, I 
hope it will be thought a Venial Crime, if in some of 
these Meditations I have not aim'd to express Elo- 
quence, but only to cherish Piety. I say, in some, be- 
cause there may be others, (where a different style was 
thought fitter) in whose Favour I would produce such 
Suffrages, as would not be slighted, if I were concern'd 
to do any more for those Papers, than Excuse them. 

And perhaps they that shall take the pains to try 
their skill in making Meditations, Indifferently upon the 
Occurrences that shall happen, and wander no further 
from the Circumstances of their Themes, nor lard them 
any more with Sentences and other Passages borrow'd 
from the Fathers, or the Poets, than in most of the fol- 
lowing Papers, I have done ; will not find the Task so 
easie, but that they will think it reasonable to be Mild 
in their Censures, and will discern that in such Com- 
posures, some Unaccurateness is so hard to be Avoided, 
that it should not be hard to be Forgiven. 

I know the want of Uniformity in the style of the 
ensuing Reflections, may speciously enough be cen- 
sured. For, not to mention that some of them are very 

long, and others very short ; it will be said, that some 

are 



An Introductory Preface, xi 

are written in a very Neglected, and others ev'n in a 
Luxuriant strain ; and there may (perchance) appear 
betwixt some of them, as great an Inequality as can 
easily be found, betwixt Composures that are none of 
them Excellent. Besides, that the Incoherence of the 
Subjects, together with the differing Ways wherein they 
are handled, may make them look so little of kin to 
one another, as scarce to appear the Productions of the 
same Pen. But this Uneven way of writing will pos- 
sibly be rather pardon' d than wondred at, by those that 
shall be informed, 

That the nature of this kind of Composures requires 
not any other than a loose and Desultory way of 
writing. 

That these Reflections are very far from coming 
abroad in the Order of Time wherein they were set 
down : but in that Casual order, wherein, when I was 
engag'd to tack them together, I was able to light on 
them among my loose and forgotten Papers. Many of 
which being discovered to have been lost when some of 
the rest were to be at the Press ; I was fain, for the 
compl eating of the number, to insert here and there 
some of a much fresher date, among those that were 
made (as some know who then read them) sixteen or 
seventeen years ago ; when my Style could hardly be 
other than differing enough from what it now is. 

And lastly, That the differing Natures of several 

Subjects required, that the Reflections on some of them 

should be far longer than on others ; and As my want 

of Leisure, and sometimes of Dispos'dness to write, in- 

duc'd 



xii An Introductory Preface, 

duc'd me to make some of my Considerations but short : 
So I thought fit to let them pass for Their sakes, to 
whom, for want of Time or Skill, the Brevity of those, 
may make them the fitter, and the more recommend 
them. 

Besides, what has been alleged against the Style, I 
know it may be objected, That in some of the Medita- 
tions, the Subjects are very Mean, and Trivial, and that 
such Themes are not Worthy the being descanted on. 
And indeed, if I aim'd at the Writer's advantage, more 
than the Reader's, I could easily have left them out, 
and have substituted in their places some others that 
lye by me, less liable to Contempt. But I confess, I 
did not think my self oblig'd, to publish no Meditations, 
but the least Censurable ones that I had made ; and 
divers of those intimated in the objection, were pur- 
posely inserted, when I was prevail' d with to bundle up 
these loose sticks into Faggots. For Then, designing 
this Treatise for the Benefit of the Generality of Devout 
Readers, I thought it not amiss, amongst divers Re- 
flections (such as most of the Il d and of the IV th Sec- 
tions) more suited to those Perusers that are either of 
the more intelligent sort, or good Proficients already ; 
to insert some few Meditations, of a more familiar sort, 
and easier to be lighted on ; to keep those from being 
discourag'd, from trying to make Occasional Reflections, 
who may chance to have either Barrenner Fancy's, or 
more unpractis'd Pens, than even I had then : And those 
(perhaps) who, without such easily imitable Examples 

would not be invited to make Occasional Meditations, 

may 



An Introductory Preface. xiii 

may, by the Practice of composing them, grow such 
Proficients in the Art, as to surpass some that despise 
such humble Beginnings. 

But as I send abroad these Papers without the 
Authors name, that I may have the greater Opportunity 
to hear other mens Opinions of them, and the less 
Temptation to wave the complying with those that shall 
seem Reasonable : so if I shall find, That such Readers 
as I esteem competent Judges in an Affair of this 
Nature, shall think that these Reflections wherein I 
have comply'd with the weaker sort of Perusers, may 
be better Spar'd, than Inserted : I can easily repair 
that fault in the next Edition (if these Trifles shall be 
thought worthy of another). In the mean time, I pre- 
sume that those devout Readers who may be concern'd 
in this matter, will take it kindly that I have for their 
sakes adventur'd to treat of Subjects too mean and 
barren to furnish me with almost any thing consider- 
able ; save the Opportunities of manifesting, how low 
I can stoop to gratifie such Persons. 

I know it is a new thing, That I have ventured to 

put some Occasional Reflections into Dialogues. But 

the Reader will be less startled at my deviating in this, 

and other things, from Bishop Hall's way of writing 

Occasional Meditations, if I acknowledge that not to 

Prepossess or Byas my Fancy, I purposely (till of late) 

forbad my self, the perusing of that Eloquent Prselates 

devout Reflections. Which intimation being premis'd, 

I shall subjoyn, That when I wrote for my own Diver- 

tisement, I sometimes took Pleasure to imagine two or 

three 



xiv An Introductory Preface. 

three of my Friends to be present with me at the Occa- 
sion, that set my thoughts on work, and to make them 
Discourse as I fancy'd Persons, of their Breeding and 
tempers, would talk to one another on such an Occa- 
sion. And one of these, whom I call Eusebius, being a 
Dr. of Divinity ; two others ( Eugenius and GenorioJ 
being Travellers and fine Gentlemen ; and the fourth, 
(whom I name Lindamor) being a Learned Youth, both 
well Born and well Bred ; I was apt to think, that some 
of their Conferences, might be allow'd to pass among 
the other Papers ; both because Novelty, and Variety, 
are wont to be not unwelcome things, and because this 
way of writing allows a Scope for Diversity of Opinions, 
for Debates, and for Replies, which most commonly 
would be Improper, where only a single speaker is in- 
troduc'd : Not to add, that possibly if this way of writ- 
ing shall be Lik'd and Practis'd, by some Fam'd and 
happier Pen, that were able to Credit and improve it ; 
it may afford useful Patterns of an Instructive and not 
unpleasant Conversation ; and such Reflections, being 
of the nature of short and Occasional Essays, may 
afford men the opportunities, of saying the Handsomest 
things they know, on several Subjects, without saying 
any thing Else of them, or filling above a Sheet, or per- 
haps a Side of Paper at a Time. And the Liberty that 
this way of introducing Speakers, allows, brings with it 
a Conveniency, which 'tis more Easie for an Intelligent 
Reader to conjecture at, than 'twere Discreet for the 
Writer to mention expressly. 

Another Novelty will probably be taken notice of, 

in 



An Introductory Preface. xv 

in the following Papers, where the second and fourth 
Sections, though by far the longest in the whole Book, 
are intirely taken up, the Former only by Meditations 
on Accidents relating to an Ague that once afflicted me, 
and the Latter by those that occurr'd to some Anglers 
by the River side. But for this Matter, I presume, it 
will not be difficult to Apologize. For having observed 
Men to be inclinable, either openly to Object, or at 
least tacitly to Suspect, That in Occasional Meditations, 
that may hold true, which is (perchance not altogether 
undeservedly) said of Epigrams, That in most of them 
the Conceits were not Suggested by the Subjects, but 
Subjects were Pretended, to which the Conceits might 
be Accommodated : I thought, that to manifest, that (at 
least, some) Writers of this kind of Composures need 
not have recourse to the suspected Artifice ; the fittest 
way I could take was, By putting together what the 
Accidents of my Ague, and of my Angling Journey, had 
suggested to me, to shew, that 'tis very Possible for a 
person, that pretends not to a very pregnant Fancy, to 
Discourse by way of Reflection upon the several Cir- 
cumstances that shall happen to occur to his Consider- 
ation, though one Subject should require above fifteen 
differing Meditations ; and the other above twenty. 
Not to adde, That 'twas rather Weariness and Desgn, 
than want of Thoughts upon other passages relating to 
the same Subjects, that kept me from increasing the 
Number of those Reflections. 

As for the Similitudes, though some would make me 

hope that they will be at least excused ; and though it 

were 



xvi An Introductory Preface. 

were perhaps no great Vanity, for one that do's assidu- 
ously enough converse with the Works of Nature and 
the Productions of Art, to think he has the means of 
furnishing himself with pretty store and variety of Com- 
parisons ; yet for all this, I am not willing to quit my 
Pretensions to a share in the wonted Effects of that 
common Equity which forbids to exact too accurate a 
likeness in the making of Comparisons, which Orators 
confess ought to be judg'd with Indulgence, and with- 
out exacting a Conformity in Other Attributes betwixt 
the things compar'd, provided there be a competent 
Likeness in reference to the Particular wherein the Col- 
lation or Parallel is made. 

And if I have, on some occasions, prosecuted the 
Resemblance through all the particularities wherein the 
Parallel could be made to hold, more fully and nicely 
than is usual in ordinary Comparisons ; and if in so doing 
I may have at any time a little Strain'd the Similitude, 
the better to accommodate it to my present Theme, and 
Design ; I have this to represent, That to Display Re- 
semblances to the full, and Insist on their particular 
Circumstances, is oftentimes no more than the Nature 
of these Composures do's allow, if not require ; and 
that, on such occasions, to stretch the Parallel as far as 
it can well be made to reach, is but a venial fault, which 
many Readers are dispos'd not only to Pardon, but to 
Like. As if, in some Cases, it far'd with similitudes as 
with Bows, which though they may be bent so forcibly 
as to be thereby broken or spoil'd ; yet by being strain'd 
somewhat more than ordinarily, they acquire a greater 

strength, 



An Introductory Prefaces xvii 

strength, and enable the Arrow to Pierce farther, and to 
make a smarter Impression, than else it would. 

The Protasis (as Rhetoricians call the first part of a 
Comparison) may in some of the following Reflections 
appear to be too much amplified, and needlessly to 
lengthen the Meditation. But not to urge, that some- 
times the more conspicuous Adjuncts of the Subject 
were so mean and barren, that there was a kind of ne- 
cessity to Exaggerate, or to Expatiate upon little Cir- 
cumstances to invite Attention ; the Protasis, wherein 
we display and consider the minute particularities of 
the Theme, being the Ground- work of all the rest, and 
it being far more easie to say Little, than Much, with 
equal pertinency upon a Subject ; I thought it not 
amiss, to afford unpractis'd Readers, the most assistance 
of Examples in such Cases, wherein 'tis probable they 
will most need it ; especially since he that has accus- 
tom' d himself to write Copiously, may easily Contract 
his Discourse when he will, by Omitting as many pas- 
sages as he pleases ; and 'tis far more difficult for a 
Beginner to supply Barrenness, than retrench Superflu- 
ities. Which are not always such Faults, but that I 
remember some great Masters in the Art of Oratory, 
have pronounc'd Redundancy to be a good Sign in a 
Young Writer, as taking it for a mark of a fruitful and 
exuberant Phansy, that, in it's Productions, there is 
something to be cut off. So that if there should be 
found any Luxuriant Expression in some of those 
Thoughts that were written down, when I had not yet 
* Ed. 1, " Expressions." 

b at- 



xviii An Introductory Preface. 

attain'd my 19 th or 20 th year, when I might be allow'd 
to write not always to irrtploy, but sometimes to amuse 
my self ; I may hope, that the same Youth that was 
my Temptation to write them, may prove my excuse 
for having written them ; as it may for leaving them 
Unexpung'd ; That as I desire to invite as well young 
Gentlemen as other Readers, to pen Occasional Medi- 
tations ; So I find that some of the Readers I am wil- 
ling to pleasure, do as little dislike that Luxuriant way 
of writing Now, as I did Then : as Youths and Ladies 
oftentimes better relish Must than Wine, 

I know too, that there may be found in some of those 
Protases, divers passages, and particularly some De- 
scriptions (that often make a great part of them) which 
to some Readers will not seem Noble and Gawdy 
enough. But to such Perusers it may be represented, 
that a sutableness to the Theme, how mean soever it be, 
may very well, as a piece of Decorum, be allowed to a 
Writer, and in few Cases more than in point of Descrip- 
tions ; and that These being but Pictures drawn (with 
Words instead of Colours) for the Imagination, the 
skilful will approve those most, that produce in the 
mind, not the Finest Idseas, but the Likest : as a 
Critick in Limning will more prize the Picture of an 
old meagre Sybil, where the Wrinkles, and the sallow 
skin are drawn exactly to the Life, than a dozen ordi- 
nary Pictures of the Spring, (which yet are wont to 
charm Vulgar eyes) though the Youthful face which 
represents that Florid season, have as Gawdy Colours 
upon the Cheeks and Lips, as imbellish the Roses and 

Lil- 



An Introductory Preface. xix 

Lillies, which compose the Chaplet that adorns the 
Head. 

And possibly there will be found other Readers (and 
those too, skill' d in Rhetorick) that will accuse some 
other of our Meditations, as being too Elaborate, or too 
Pompous, for the Themes whereunto they are accom- 
modated. But having laid by a competent number of 
those lately mentioned Reflections, wherein I aim'd 
chiefly at inviting and assisting Readers of meaner Ca- 
pacity : I confess, that in the Other Meditations, aim- 
ing either at my own Divertisement, or the gratifying 
Another sort of Persons, I allow'd my self to make 
choice of such applications of the objects I consider'd, 
as I thought every body would not so easily light on. 
And, provided the Reflections were not strain' d, nor too 
far fetch 'd, I thought it not amiss they should be some- 
what surprising : that I might, by the way of handling 
the Subjects I was to treat of, ingage an Attention, 
which otherwise I could scarce expect for such unpro- . 
mising Themes. I know that if the Judgment of some 
severe Criticks, were as Infallible as themselves think 
it, the style of some of the following Reflections would 
seem disproportionate to such meauand trifling Subjects* 
I do not perhaps ignore what Rhetoricians are wont to 
teach of what they call, the three differing Characters 
of Writing ; I have read those Discourses that Corni- 
ficius proposes as the Patterns of the Sublime, the mo- 
derate, and the humble way of expressing ones self on 
differing Occasions ; and I have been taught, and wil- 
lingly acknowledge, that all Themes are not so well 
capable of that Character which they call Sublime ; 

b % and 



xx An Introductory Preface. 

and that according to the Nature and Dignity of the 
Subjects that one treats of, the Manner of handling 
them ought to be varied. But if I were much con- 
cern' d in this matter, I might reply, that notwithstand- 
ing all this, I know, That ev'n the Artists themselves 
do not so perfectly agree about the defining of these mat- 
ters, and the grand Rule about these Characters being 
only, That the Laws of Decorum (or, as the French call 
it Bien-seance) be not violated, in the Estimate of that 
Decorum, I see no great Reason to confine my self to the 
Magisterial Dictates of either Antient or Scholastick 
Writers. For, living in this Age, and in This part of the 
World, where we are not like to have those for Readers 
that dy'd before we were born, I see not why one may 
not judge of Decorum by the Examples and Practices of 
those Authors of our own Times and Countries, whose 
Writings are generally esteemed by Judicious Men. 

And certainly, in the judging of what is Decent on 
particular Occasions, we must as well consider, Who it 
is that is introduc'd as the Speaker, as What it is he 
speaks of. And though it be Improper to do what 
those have done, that have unadvisedly made Shepherds 
and Nymphs discourse like Philosophers or Doctors of 
Divinity ; yet when the Writer either speaks Himself, 
or introduces any whom he represents as intelligent 
Persons ; they may be allow 'd, ev'n about things Ordi- 
nary and Mean, to talk like themselves, and employ 
Expressions that are neither mean, nor ordinary. As 
Virgil, in his admir'd Georgicks* does in some passages, 
where he treats of contemptible Insects, speak of them 

* It nigrum campis Agmen. 

in 



An Introductory Preface. xxi 

in so noble and lofty a strain, That when he mentions 
Multitudes of Ants, one would think he were speaking 
of an Army of Moors ; and when he gives an Account 
of Bees, his Expressions about their Common-wealth 
would scarce mis-become the Majesty of that of Rome, 
Such passages do, notwithstanding the great disparity 
of Themes, make the Style of his Georgicks, as well 
Noble (if not strictly Heroick) as that of his Mneids ; 
and when he writes of Ants and Flies, he does it in a 
Strain worthy of the same Pen, that so loftily describes 
the Destruction of Troy, and the Adventures of that 
Hero whom he would have to be (though not immedi- 
ately) the Founder of Rome. 

I will not say, that since there is a Mode in Language 
as well as in Cloaths, I see not why the fashion, that 
now a-days allows our Gallants to wear fine Laces 
upon Canvass and Buckram, might not warrant the 
tricking up of slight subjects, with the richer Ornaments 
of Language : nor will I examine whether Men may not 
Except against the Authority of some Jejune Writers, 
that taking upon them to prescribe the Laws of Styles, 
make so many of their Precepts Negative, that one may 
suspect them indited not so much by Skill, as Envy, 
which makes such assuming Law-givers mistake the 
Impotence* of a Barren Fancy for the Skilfulness of a 
Criticall Judgment, and (Valuing only the Idaeas they 
think they can Reach) Condemn whatever they despair 
to Imitate. And, from those that would be thought 
to censure the Moderns, but out of a Veneration for the 

* Ed. 2. " Impotency." 

An- 



xxii An Introductory Preface. 

Antients, one might methinks reasonably expect but 
Light Censures for imploying upon occasion, that noble 
Figure of Rhetorick call'd Hyperbole ; since I should 
be loath to use it Often, with no more Reserve than 
those great Orators Tully and Isocrates have Some- 
times done before me. But a just debate of the Rules 
of Estimating Decency, would take up so much room 
as must make it improper for this place, where all I 
contend for, is, That though when one treats of Various 
Subjects, somewhat Differing Styles are indeed to be 
accommodated to them ; yet this is to be so done as 
still to preserve a certain Dignity in Expressions : So 
that a Writer may be sometimes engaged by his Subject 
to use a Lofty Style, but without ever being obliged to 
employ an Abject one ; though indeed in some cases 
he may be allowed to stoop below what he is bound to, 
and forbear Soaring, as well as avoid Creeping. Nor 
am I, for my own part, much concerned to Insist here 
on the Subject I just now declined to Debate. For if 
I mis-remember not, Cicero himself, as well as some 
succeeding Orators, allow in divers cases to Shift Cha- 
racters, even in the same Discourse, according to the 
differing Particulars that happen to fall under consider- 
ation : and some of them add this reason, That hence 
there will arise variety, which is wont to be a welcome 
thing. And to apply this to the Occasional Reflections 
that may be concerned in this Debate, I must desire the 
Reader to take notice of these two things. The one, 
that though the Thing itself, which sets a mans thoughts 

a -work may be but Mean in Other regards, yet that 

which 



An Introductory Preface. xxiii 

which the Reflector pitches upon to consider, may be 
of another Nature ; as though the Glo-worm, which 
afforded me the IV th Reflection of the V th Section, be 
but a small and contemptible Insect, yet the Light 
which Shines in his Tail, and which makes the chief 
Theme of the Meditation, is a noble and heavenly 
Quality, and might have justified the having many 
things said of it, for which the Sublime Character would 
have been the most proper. The other particular I 
meant to point at, is, That oftentimes, when the Protasis, 
or former part of a Reflection, is spent upon considering 
some mean and Trivial subject ; the Apodosis, or Red- 
dition, contains such an Application of what one was 
taking notice of in the Subject, that the thing Pointed 
at, may be some important Moral Instruction, or per- 
haps some Theological Mystery ; and consequently 
may Require and Justifie, Another then the former 
humble Style, and admit all the Quickness of Expres- 
sion and the richest Ornaments, that belong to those 
two higher Characters which Rhetoricians call the 
Subtil, and the Magnificent. But if I should now and 
then deviate from Bounds, which, not being Conspicu- 
ous, 'tis difficult Never to swerve from ; I have this 
Peculiar Apology to make for such Aberrations ; That 
writing for the most part of Themes wholly New, and 
untreated of by others, I must needs want the assistance 
of Examples to Regulate or Authorize my Expressions : 
about which I need not yet be very Sollicitous, if I may 
trust a Learned and applauded Writer (whose censure 
I desir'd) that is both able to judge skilfully, and wont 

*& judge freely. 

These 



xxiv An Introductory Preface, 

These things I have the more carefully Insisted on, 
because I would not have those Ingenious Persons, that 
may chance to cast their Eyes on these Papers, to be 
tempted by any imperfections of mine, to think other- 
wise of Occasional Meditations, than that though there 
be some, yet there are not very many, of their Themes 
so Low and Contemptible, but they are capable of 
affording Reflections of Another nature to Them, that 
are dexterous in making Application of things. And I 
would not have such discourag'd from hoping to find in 
many Themes, that seem despicable at first sight, some 
Hint or other that may give those that have Wit or 
Eloquence, Opportunity enough to display those Qua- 
lities. For as there is a great difference betwixt Such 
Writers, and Common ones, so 'tis very material by 
what Pens the Subject is treated of; and Extraordinary 
persons, in Estimating what they are like to perform, 
must not only consider the unpromising Nature of their 
Subject, but the Activity of their own Fancy, and the 
Pregnancy of their own Wit. For though the Stars 
cannot, the Luminaries can, cloath the light and wand- 
ring vapours of the Air, with the colour of Gold, and 
of Roses ; And the Sun, by his piercing and improving 
Beams, cannot only make Diamonds sparkle, and 
Rubies flame, but by his action upon an obscure Cloud 
can make even That exhibite all those Glorious and 
charming Colours, for which we admire the Rain-bow. 

And, that the following Papers may prove to such 
Persons the lesser Temptations to undervalue and mis- 
judge of this kind of Composures ; I am first to adver- 
tise the Reader, that they are capable of so much greater 

Vari- 



An Introductory Preface. xxv 

Variety, than the following Treatise presents, that be- 
sides the vast multitudes of particulars unmentioned in 
it, that may be added under those Heads to which the 
ensuing Meditations are referr'd, there are several dis- 
tinct sorts or kinds of Occasional Thoughts {such as 
those that are Made upon Texts of Scripture, or Relate 
to less familiar points of Divinity, or other Learning, 
or contain Historical Applications, &c.) upon which 
I have, out of haste, and other Reasons, purposely 
forborn (though not to write, yet) to publish Reflec- 
tions. And in the next place, I must here frankly 
acknowledge, that many of the ensuing Reflections are 
so far from being the Best, that ev'n no better a Pen 
than Mine could make, that they are much Inferior to 
divers that I have already Made ; though (for allowable 
Considerations) I have forborn to Publish them. And 
I must confess, that I am more beholden to my Occa- 
sional Reflections than they are to me. For, whereas 
they have furnish'd me with Divers of the Thoughts, 
which have been the favourabliest entertain' d by the 
Readers of my other Books of Devotion, I did much 
impoverish these Papers, that Professedly contain my 
Occasional Reflections, by not only leaving, but taking 
out of them several things, which were the most likely 
to have recommended them ; that I might accommodate 
other Writings, for which I had a greater Kindness or 
Concern. 

As for the Discourse of Occasional Reflections, all 
that I shall say of it, is, That considering how early I 

attempted that Subject, and that I was fain to repair, 

as 



xxvi An Introductory Preface. 

as well as I could, the unseasonable Miss of divers 
Papers belonging to it, when I dispatch'd it to the 
Press ; considering these things (I say) I dispair not 
but that it will be thought, that I have not said nothing 
in favour of a Subject that hitherto had so little said to 
recommend it, That ev'n the Eloquent Bishop Hall* 
imploying but some Lines, not Pages, upon the Praise 
and Utility of it, (which he mentions but in very Gene- 
ral Terms) left me to find out, by my own Thoughts 
and Experience, the various Considerations, by which 
I have endeavoured to Display the Usefulness of the 
way of thinking I would invite to. Which I have fur- 
ther manifested, by applying to that Scope, divers pas- 
sages of Scripture, (which the Reader must therefore 
not wonder, if he do not now meet with) as Texts, that 
either by way of Example, or upon other Accounts, 
belong to what I have written about the Method of 
making Occasional Reflections. 

'Tis true, the Discourse may seem somewhat Incom- 
pleat, because of the Omission of this Way, that is 
more than once mentioned in it. 

But though the loose Papers, wherein that Method, 
and divers Examples of it, are set down, were lying by 
me, when I tack'd up those that now come abroad ; yet 
my Occasions easily prevail'd with me to continue to 
suppress them. For though I did not much scruple to 
comply with my hast, and Avocations, by forbearing to 
swell a Book, whose Bulk already much exceeded my 

* In the latter part of his Proeme, whereof the whole amounts not 
to one Page of this Preface. 

In- 



An Introductory Preface. xxvii 

Intention ; because, that, as the Papers that now appear, 
were extorted from me ; so I confess, that I was not 
fond of exposing those that I had an expedient to keep 
back, but that I think it very fit to observe, first, whe- 
ther the Reception that the following Meditations will 
find, will make me and others think it worth while, to 
have the ways published, that I was wont to use in 
making them. 

I had almost forgotten to intimate, That some urgent 
Avocations having obliged me to send the following 
Treatise to the Press without reading it over my self, I 
now find that my haste will make me need an Apology 
to those Readers, that expect to have the passages and 
Phrases of Scripture printed in a discriminating Letter, 
and quoted in the Margent. For though in Books of 
Positive, or of Controversial Divinity, I confess I have 
often observed, a Margent stuffed with a multitude of 
Citations, to contain divers so unconcluding, if not im- 
pertinent, That the number does better shew the 
Authors Memory than his judgment, yet in Books of 
Devotion, I am not much averse from complying with 
the generality of Readers, who expect to be inform' d 
by the Margent, where they may find those Stories, and 
Expressions, which their being borrow'd from an in- 
spir'd Book, make more Operative and Emphatical. 
But I must on this Occasion further intimate, That as 
to those Citations of Passages of Scripture wherein I 
may seem to have mis-recited the Words of the Text ; 
though as to some of them that were set down when I 

had not a Bible or Concordance at hand, my Memory 

may 



xxviii An Introductory Preface. 

may have cleceiv'd me as to the Words (which is no 
more than has often happen' d to the Fathers themselves 
in the like case, and is a venial fault, where Dogmatical 
or Polemical Divinity are not concerned) yet oftentimes 
my variations from the English Version, were made on 
purpose. For having had the Curiosity to get my self 
instructed, as well by Jews as Christians, in the Eastern 
Tongues (especially the Hebrew) I thought I need not 
strictly confine my self to the words of our Translators, 
when ever I could render the meaning of a Text in 
such terms as to me seemed proper or expressive ; or 
without injuring the sense of the Hebrew or the Greek, 
could better accommodate my present purpose. 

Now whereas some may think that in this Preface I 
employ Excuses that seem (some of them) not to agree 
with one another ; I desire it may be considered, That 
the Meditations they relate to, being not only written 
upon differing Subjects, but (which is more) designed 
for very differing uses (some of those Discourses being 
intended to invite the more unskilful, and Incourage 
the more Despondent sort of Readers ; and Others, to 
entertain Proficients) it was but Requisite that I should 
by very Differing, (and perchance seemingly Repug- 
nant) Considerations give an Account of such differing 
Ways of writing of them, as such distant Subjects, and 
my Scope, required. 

But what if it should fare with me Now as it has 
done on other Occasions, on which my friends have 
accus'd me, of framing more Objections against my 
self, than were afterwards made against me by my 

Read- 



An Introductory Preface. xxix 

Readers ? I dare not say it is impossible but that this 
may prove the case. But if it do so, I shall not yet 
think my self to have Altogether miss'd my aim in 
what I have hitherto represented. For I have men- 
tioned the more particulars, and Discoursed the more 
largely of them, that if they prove not needful Apolo- 
gies for my Reflections, they may prove useful Con- 
siderations for those whom I would invite to exercise 
their Pens in some such way of Writing : Divers of 
whom will probably be incouraged to venture upon 
making such composures, when they find Excuses for 
divers of those things that are the most likely to be 
thought to Blemish such Essays, (or dishearten Begin- 
ners from attempting them) to be drawn up already to 
their Hands. But as for my own particular, if I could 
make none of the Apologies now insisted on, for the 
Imperfections imputable to this Treatise ; yet I should 
not be destituted of a very just Excuse for the Publi- 
cation of it. For divers Devout Persons, that had 
more Partiallity for these Writings, and less Tender- 
ness of my Reputation, than I could have wished ; 
having long sollicited the Publication of those they had 
in their Hands, were at length so Resolved to effect it, 
that, in spight of the promises I at length made them 
to comply with their desires, when some other Writings 
I was then about, should be Dispatch' d : I was fain to 
make use of a Legal Artifice to hinder for a while at 
the Stationers Hall the Publication of divers Papers 
that I had not so much as read over. 

But I confess I take notice of these passages, rather 

to 



xxx An Introductory Preface. 

to excuse those imperfections, which Haste may have 
Occasion' d in these immature Productions, than to 
Apologize for writing on Such a Subject* For so many 
Advantages that may accrue to a Devout and skilful 
Person, by assiduously making of Occasional Medita- 
tions, have been displaid in the Discourse that is pre- 
mised to those that follow ; that I hope the former Part 
of this Book will sufficiently Apologize, for my having 
written the later : Especially if to the Other particulars 
propos'd in the newly nam'd Discourse, as things fit to 
Recommend that kind of Thoughts, I here be allow'd 
to add, That a mans Devotion may not alone be che- 
rish' d by Occasional Meditations, upon the Account of 
those which every private Christian makes for Himself, 
but by the help also of those which he finds made By 
others, or intends for them. For not only whilst pious 
Reflections are making, they are proper to Instruct the 
Mind, and Warm the Affections ; but the Objects* upon 
which such Meditations have been made already, either 
by ourselves or others, do revive the Memory of those 
good Thoughts, that were suggested by them. So that 
when Diligence and Proficiency in the Practice of our 
Meleteticks, shall have supply 'd us with Religious and 
hansome Reflections, upon the most Obvious Works of 
Nature, and the most Familiar Occurrences of humane 
Life ; Devout persons will have the Advantage to live 
almost Surrounded either with Instructours, or Remem- 
brancers. And when they want Skill, or are indispos'd 

* Would we but keep our wholesome Notions together, Mankind 
would be too rich. Bp. Hall in his Proeme,. 

to 



An Introductory Preface xxxi 

to extract Spiritual things out of Earthly ones, they 
may, without racking their Invention, be furnish'd with 
good Thoughts, upon many Objects by their Memory. 
For, (as I els where more fully declare,) those Truths 
and Notions that are dress' d up in apt Similitudes, per- 
tinently appli'd, are wont to make durable Impressions 
on that Faculty, insomuch that though I am far from 
Pretending any of the Reflections to be met with in the 
following Treatise, to be of that Nature ; yet such as 
they are, divers Considerable persons of differing Ages 
and Sexes, have been pleas'd to say (which is an Ad- 
vantage may richly recompense more trouble than those 
Writings cost me) That they scarce ever see such or 
such particular Things on which I have written Reflec- 
tions, without remembring both those Thoughts, and 
their Author. So that They who have so easily attain- 
able Things, as Happier Pens than Mine, in setting 
down Occasional Meditation, may have the Satisfaction 
of making almost the whole World a great Conclave 
Mnemonicum* and a well furnished Promptuary, for the 
service of Piety and Vertue, and may almost under 
every Creature and Occurrence lay an Ambuscade 
against Sin and Idleness. 

Nor is this Indirect way of instructing men, Unlaws 
ful for a Christian, or Unworthy of him. For in the 
spiritual Warfare, where our Adversary is the old Ser- 
pent, Stratagems are as Lawful as Expedient, and he 
that gets the victory, whether or no he wins Reputation 

* So they call a certain Room, Artificially furnish'd with Pictures 
or other Images of things, whereby to help the Memory. 



xxxii An Introductory Preface. 

by the Manner, is sure to obtain (a greater Recom- 
pence) Glory, by the Success. A Teacher is not oblig'd 
to imitate Alexander ', who upon a Disputable Punctilio 
of Gallantry, that was neither Wise, nor Charitable, re- 
fus'd to steal a Victory. For the Prophet Nathan scru- 
pled not to Deceive David, that he might Reclaim him ; 
and surprise him into a Confession of the Criminousness 
of his fault. And the Apostles being termed by their 
Master, Fishers of Men, w r ere warranted to make use of 
Baits as well as Hooks, and Nets. And our Saviour 
himself, by the Parable of the Wicked Husbandman 
that usurp' d the Vine, drew the Pharisees to an Ac- 
knowledgment, which they started from as soon as they 
perceived what they had done. And the same Divine 
Teacher, did so frequently imploy Fictions to teach 
Truths, that to condemn Figurative and Indirect ways 
of conveying ev'n Serious and Sacred matters, is to 
forget How often Christ himself made use of Parables. 
And I am the less troubled to see some Thoughts of 
mine, which though unpolish'd, have an natural ten- 
dency to Inveagle men (if I may so speak) into Piety 
and Vertue, thrust abroad into the World ; Not only 
because I see no reason to Despair, that ev'n as to the 
most Obnoxious of these Meditations, the Examples 
they afford may make them Useful, when the Things 
they contain, do not make them considerable ; and 
Equitable Readers will rather pity, than Admire to find, 
that an Author do's not Soar whilst he is Clogg'd or 
Depress'dby the Meanness of his Subject : but because 

some Experience seems to promise, that their Novelty 

and 



An Introductory Preface, xxxiii 

and Variety will procure the Book in general a favour- 
able Entertainment ; And, indeed if I had written in a 
more usual or a more solemn way, I should perchance 
have had no Eeaders but Divines, or Humanists, or 
Devout Persons, or Despisers of the World, or (in a 
word) the Masters, or Lovers of that one kind of 
Learning, to which my Subject did belong : But treat- 
ing, as I do, of Whatever chanc'd to come in my way, 
and consequently of many very Differing, and Unusual 
things, Curiosity will probably invite both the Learned 
and the Devout ; both Gentlemen, and Ladies ; and, 
in a word, Inquisitive Persons of several Kinds and 
Conditions, to cast their Eyes upon these Reflections - f 
which, by their Variety and Shortness, will have this 
advantage, towards the making them entertain'd with 
Patience, that scarce any of them will give him that 
peruses them, above half a quarter of an hours Exercise 
of it. 

And as I thought it not any Fault to have a Regard 
to what was like to Please a good part of the Readers 
I wrote for, (though it would not else perhaps have 
pleas'd me, any more than it will the nicer palates of 
the Criticks ;) So if these Trifles chance to meet with 
half so kind a Reception from the Publick, as they 
have had from Particular Persons, I shall not, perhaps, 
want the Consolation, which may be deriv'd from the 
Judgment of a great Master of Wit, who scrupled not 
to affirm, That he had rather his Entertainments should 
please the Guests, than the Cooks. Though they that 

would compleat the Good Fortune of these Papers, 

c may 



xxxiv An Introductory Preface. 

may do it more effectually, by Addicting themselves, as 
considerable Persons have been of late induc'd to do) 
to Write Occasional Reflections (how excellent soever 
they may prove) than by being Kind to These ; since 
having written them, not to get Reputation, but Com- 
pany, I cannot but be Unwilling to travel alone : and 
had rather be ont-go?ie 9 than not at all follow' d, and 
Surpass'd, than not Imitated. 



OCCA« 



AN ADVERTISEMENT 
TOUCHING THE IV. SECTION. 



A Reader that is not Unattentive, may easily collect 
from what he will meet with in some of the ensu- 
ing Discourses, That they were written several years ago, 
under an Usurping Government, that then prevail' d. 
And this may keep it from appearing strange, That in 
Papers, which contain some things not likely to be 
Relish d by those that were then in Power, the Author 
should take occasion to speak of himself as of Another 
person, as well to avoid the being Suspected by them, in 
case his Papers should come into any of their hands, as 
to comply with the Design he then had ; That if these 
Discourses should happen to be made publick, the Reader 
might be left to guess, whether or no he were entertained 
with a Fiction or a true Narrative. And though a 
Change of Circumstances, has occasioned the Publication 
of these Papers, which should have come forth by them- 
selves (if at all) in such a way as will make most 
Readers look upon them as containing a Story purely Ro- 
mantick : Yet they may have in them much less of Fiction, 
than Such will (tis like) Imagine. For being really a 
great Lover of Angling, and frequently diverting my 

self 



self at that sport, sometimes alone, and sometimes in 
Company ; the Accidents of that Recreation, were the 
true Themes, on which the following Discourses were not 
the only Meditations I had made* Nor is the Intimation 
given at the end of this (4 th ) Section, of a further Con- 
tinuation of such Discourses, an Artifice or shift, to steal 
away from a Conversation I wa» unable to Continue, 
without seeming to do so ; there being in readiness divers 
Reflections relating to our Anglers, which had furnished 
Eusebius and his Friends with Discourses for the After- 
noon, if I hadjudg'd, that to invite an Addition to so 
Prolix an Account as I had given of them already, 
nothing could be requisite but a Supply of Thoughts. 



DISCOURSE 

Touching 
Occasional Meditations. 



SECT. I. 



CHAP. I. 

THE way of Thinking, whose Productions 
begin to be known by the name of Occasional 
Meditations, is, if rightly practis'd, so advantageous, 
and so delightful, that 'tis Pity, the greatest part, 
ev'n of serious and devout Persons, should be so 
unacquainted with it : And therefore, Dear Sister, 
your Desire to bring this way of Meditation into 
Request, with some of our Friends, is that which 
I cannot disapprove. But I am so far from having 
the Vanity to think, that the Trifles of this kind, 
your Commands make me trouble you with, would 

b recom- 



2 A Discourse Touching 

recommend Occasional Reflections to those, whose 
Eyes they were not meant for, that I think my self 
oblig'd to premise something touching the Use- 
fulness of this way of Meditating, lest the careless 
and unpolish'd Instances you will I fear meet with, 
among those I now present you, should disparage 
and bring a Prejudice upon Composures of this kind 
in general ; Wherefore, judging it requisite to 
premise something touching this way of thinking, 
I shall forth-with apply my self to that Task : 
And I should judge it a very natural Distribution 
to divide the following Discourse into two parts, 
the first of which should contain some Invitations 
to the Cultivating this sort of Meditations, and the 
latter should offer something by way of Method, 
towards the better framing of them. But lest I 
should at this time be hinder'd from treating of 
each of them distinctly, I will at present omit that 
Division, and indeavour in recompenee so to deli- 
ver the Motives I am to propose, that the first 
part of the Discourse may not appear maim'd, 
though it be unattended by the second, and yet 
the Particulars that might compose the second, 
may (if it prove convenient to mention them at 
this time) be commodiously enough inserted in 
opportune places of the first. 

Of Inducements to this Exercise, I might per- 
haps name many, but for order's sake, I shall 

com- 



Occasional Meditations. 3 

comprize them in the ensuing five ; the first 
whereof will take up the present Section, and the 
remaining four, as many others. 



CHAP. II. 

AND first, the way of Meditating, I would re- 
_ commend, conduces to keep the Soul from 
Idleness, and Employments worse than Idleness ; 
for while a Man's thoughts are busi'd about the 
present subjects of his Reflections, our Ghostly 
Adversary is discourag'd to attempt that Soul, 
which he sees already taken up, with something 
that is at least innocent, if not good. If I had not 
elsewhere display'd the Evil and Danger of Idle- 
ness, and represented it as a thing, which, though 
we should admit not to be in it self a sin, yet may 
easily prove a greater mischief than a very great 
one, by at once tempting the Tempter to tempt 
us, and exposing the empty Soul, like an uninha- 
bited place, to the next Passion or Temptation 
that takes the opportunity to seize upon it : If (I 
say) I had not elsewhere discours'd at large against 
Idleness, I might here represent it as so formidable 
an Enemy, that it would appear alone a sufficient 
Motive to welcome our way of Meditation ; That 
it banishes Idleness. He that is vers'd in making 

b 2 Reflec- 



4 A Discourse Touching 

Reflections upon what occurs to him ; He that 
(consequently) has the works of Nature, and the 
actions of Men, and almost every Casualty that 
falls under his Notice, to set his Thoughts on 
work, shall scarce want Themes to employ them 
on : And he that can (as it were) make the World 
vocal, by furnishing every Creature, and almost 
every occurrence, with a Tongue to entertain him 
with, and can make the little Accidents of his 
Life, and the very Flowers of his Garden, read 
him Lectures of Ethicks or Divinity ; such a one, 
I say, shall scarce need to fly to the Tavern, or a 
worse place, to get a Drawer, or a Gamester (per- 
haps no better qualifi'd) to help him to get rid of 
his time : such a one will rather pity, than pursue 
those, who think it their Priviledge to spend their 
whole Life in Diversions from the main Business 
of it ; and out of an unskilful, and ill govern'd 
self-love, are come to that pass, that they cannot 
endure to be with themselves. Such a one will 
not need to frequent the company of those Game- 
sters, that are sure to lose that, which all their 
winnings will never be able to buy, or to redeem, 
and expose themselves coldly to as many Casual- 
ties, a's ev'n War could threaten ; and voluntarily 
tempt those Passions, it is the Task of Wisdome 
to decline, and a Virtue to suppress ; losing 
nothing but their time, without losing their Pati- 
ence 



Occasional Meditations. 5 

ence too, and commonly a great part of that Reve- 
rence and Submission they owe to him, of whom 
the Scripture tells us, that ev'n of Lots themselves, 
the whole disposal is his. * Nor will he need, for 
want of knowing what to do when he is alone, to 
make it his almost daily Employment, to make im- 
pertinent Visits to unsanctify'd Companies, where 
sometimes he may lose his good Name, often his 
Innocence, oftner his Zeal, and always his Time. 

And, as the Exercise, I would perswade, will 
help to keep us from Idleness, so will it, to pre- 
serve us from harbouring evil Thoughts, which 
there is no such way to keep out of the Soul, as to 
keep her taken up with good ones ; as Husband- 
men, to rid a piece of rank Land of Weeds, do 
often find it as effectual a Course to sow it with 
good Seed, as to cut them down, or burn them up. 
And indeed, the Thoughts of many a Person, are 
oftentimes so active, and restless, that something 
or other they must, and will perpetually be doing ; 
and like unruly Souldiers, if you have not a care to 
employ them well, they will employ themselves ill. 

Wherefore, when a Man hath once rendred this 
way of Thinking familiar, sometimes the subject 
of his Meditation will lead him to Thoughts, and 
excite Affections, full of Serenity, and Joy, like 
those fair Mornings, where the cloudless Beams, 
* Prov. xvL 33. 

and 



6 A Discourse Touching 

and cherishing warmth of the Sun, inviting the 
Lark to aspire towards Heaven, make her at once 
mount, and sing ; and when the Mind is rais'd to 
such a welcome and elevated state, to listen to an 
ordinary Temptation, a Man must forgo his Plea- 
sure, as well as violate his Duty, and in the diffe- 
rence betwixt the Imployment that busies him, 
and that whereto he is sollicited to stoop, he will 
easily discern, that his Innocence will not be the 
onely thing that he would lose by so disadvantage- 
ous a Change ; And sometimes too, whether or no 
the Imployment that busies his Thoughts, happen 
to be so delightful, it will however appear to be 
so considerable, that it will seasonably furnish him 
with that excellent Answer of Nehemiah, to those 
that would have diverted him from building of the 
Temple, to come to a Treaty with them, I am 
doing a great Work, (and such indeed is the serving 
God, and the improving the Mind, whether we 
consider its Importance, or its Difficulty) so that I 
cannot come down ; why should the work cease, whilst 
I leave it, and come down to you ? * Which last Ex- 
pression suits very well with the present case, 
since, when a pious Soul is once got upon the 
wing of Contemplation, she must descend and 
stoop to exchange her converse with Heavenly 
objects, for one with Earthly vanities, and much 

* Nehem. vi. 3. 

more 



Occasional Meditations. 7 

more must she debase and degrade her self, if the 
things she is tempted to, be Lusts, which she will 

thence clearlv discern to be as Low as the Hell 

%/ 

they belong to, and deserve. 

And as these Objects will afford Employment 
enough to our Reflector, so will the wholesome 
Instructions they will suggest, incline him to shun 
those ways of wasting his time, which they enable 
him easily to avoid : For I have observ'd this Dif- 
ference, betwixt Ghostly dangers, and ordinary 
ones, that, whereas in Military hazards, those that 
are the most forward to thrust themselves into 
dangers, are commonly the best able to surmount 
them ; they, on the contrary, are wont to be the 
most fearful of Temptations, that are the most 
resolv'd, and best qualified to resist them. 



CHAP. III. 

"l^TOR will the Meleteticks (or way, and kind 
1 ^1 of Meditation) I would perswade, keep Men 
alone from such gross and notorious Idleness, that 
they may be ask'd the Question, propos'd by the 
Householder in the Gospel, Why sit ye here all the 
day idle ?* But this way of Thinking, may in part 
keep Men from the loss of such smaller parcels of 

* S. Matt xx. vi. 

Time 



8 A Discourse Touching 

Time, as, though a meer Moralist would not per- 
haps censure the neglect of them in others, yet a 
Devout person would condemn it in himself : For 
betwixt the more stated Employments, and impor- 
tant Occurrences of humane Life, there usually 
happen to be interpos'd certain Intervals of Time, 
which, though they are wont to be neglected, as 
being singly, or within the Compass of one day 
inconsiderable, yet in a Man's whole Life, they 
may amount to no contemptible Portion of it. 
Now these uncertain Parentheses, (if I may so 
call them) or Interludes, that happen to come be- 
tween the more solemn Passages (whether Busi- 
nesses, or Recreations) of humane Life, are wont 
to be lost by most men, for want of a Value for 
them, and ev'n by good Men, for want of Skill to 
preserve them : For though they do not properly 
despise them, yet they neglect, or lose them, for 
want of knowing how to rescue them, or what to 
do with them. But as though grains of Sand and 
Ashes be, apart, but of a despicable smallness, 
and very easie, and liable to be scatter'd, and blown 
away ; yet the skilful Artificer, by a vehement 
Fire, brings Numbers of these to afford him that 
noble substance, Glass, by whose help we may 
both see our selves, and our blemishes, lively 
represented, (as in Looking-glasses) and discern 
Celestial objects, (as with Telescopes) and with the 

Sun- 



Occasional Meditations. 9 

Sun-beams, kindle dispos'd Materials, (as with 
Burning-glasses), So when these little Fragments, 
or Parcels of Time, which, if not carefully look'd to, 
would be dissipated, and lost, come to be manag'd 
by a skilful Contemplator, and to be improv'd by the 
Celestial fire of Devotion, they may be so order'd, 
as to afford us both Looking-glasses, to dress our 
Souls by, and Perspectives to discover Heavenly 
wonders, and Incentives to inflame our hearts with 
Charity and Zeal ; And since Gold-smiths and 
Refiners are wont all the year long carefully to 
save the very sweepings of their Shops, because 
they may contain in them some Filings, or Dust 
of those richer Metals, Gold and Silver ; I see not 
why a Christian may not be as careful, not to lose 
the Fragments and lesser Intervals of a thing in- 
comparably more precious than any Metal, Time ; 
especially, when the Improvement of them, by 
our Meleteticks, may not onely redeem so many 
Portions of our Life, but turn them to pious Uses, 
and particularly to the great Advantage of Devo- 
tion. 

And indeed, the Affairs and Customs of the 
World, the Imployments of our particular Call- 
ings, the allowable Recreations, that Health, or 
Weariness requires, and the Multitude of unfore- 
seen, and scarce evitable Avocations, that are wont 
to share our time among them, leave us so little of 

it, 



10 A Discourse Touching 

it, to imploy in the set and solemn Exercises of 
Devotion, and make those so unfrequent, that our 
Hearts are in great Danger, of being, by the Busi- 
ness, and Pleasures, and Hurry of the World, if 
not perverted from Aspiring to, at least too long 
diverted from Enjoying, Communion with God, 
and kept too much Strangers to Him, if in the 
long Intervals of our more solemn Exercises of 
Devotion, we be not careful to lay hold on the 
short, and transient Opportunities of Cherishing, 
and reviving, that Grace in us ; and do not by the 
Rises given us by the Things that occur, take 
occasion to make frequent, though but short Flights 
Heaven-wards, in extemporary Reflections, serious 
Soliloquies, piercing Ejaculations, and other men- 
tal, either Exercises, or Expressions of Devotion, 
by which means, we may make those very objects, 
and occasions, that would Discourage, or at least 
Distract, our Minds, elevate and animate them : 
As Jonathan made those very things, whereby his 
Enemies, the Philistims, sought to intrap, or 
destroy him, Incouragements to fight with them, 
and Omens of his Victory over them. And as 
scarce any time is so short, but that things so 
Agile, and aspiring as the Flames of a Devout 
Soul, may take a flight to Heaven, (as Nehemiah 
could find time to dart up a successful Prayer to 
the Throne of Grace, whilst he stood waiting be- 
hind 



Occasional Meditations. 11 

hind the King of Persia's Chair) so by these ex- 
temporary Reflections, as well as by other mental 
Acts of Piety duely made, a Devout Soul may not 
onely rescue these precious Fragments of Time, 
but procure Eternity with them. 



SECT. 




SECT. II 



CHAP. I. 

A SECOND Inducement to the Practice of 
making Occasional Meditations, is, that for 
an Exercise of Devotion, 'tis very delightful, and 
that upon sundry accounts. 

For first, Variety is a thing so pleasing to hu- 
mane Nature, that there are many things, which it, 
either alone, or chiefly, recommends to us, and 'tis 
rarely seen, that we love the same things very 
much, and very long ; and of things that else 
would appear equally good, we usually think that 
the better, which happens to be another. Now, a 
Person addicted to make Occasional Meditations, 
may be suppli'd with Subjects, whose Variety is 
scarce imaginable : For the works of Nature, and' 
of Art, are not the onely Objects that often present 
themselves to our Reflector's Consideration ; The 
Revolutions of Governments, the Fates of King- 
doms, the Rise and Ruine of Favourites ; and on 
the other side, the most slight and trivial Occur- 
rences : 



Occasional Meditations. 13 

rences : And in short, all that he sees happen, from 
the highest Transactions, to the slightest Circum- 
stances incident to humane affairs, may afford 
matter of Contemplation to a Person dispos'd to it. 
The mind of Man is so comprehensive, and so 
active a faculty, that it can force its passage into 
those imaginary spaces, that are beyond the outer- 
most part of the outermost Heaven, and can in a 
moment return back, to consider the smallest Cir- 
cumstances of the meanest of humane affairs ; so 
that the thinking faculty, being equally fit, and 
dispos'd to reflect upon the works of God, and the 
actions of Men, how unlikely is it, that it should 
want Variety of Subjects to be imploy'd on, whilst 
the whole World makes but a part of its Object : 
And the several Productions of Nature, and Art, 
of the Providence of God, and the Will of Man-, 
may be so many ways consider'd, and so variously 
compounded, that they may well be suppos'd ca- 
pable of affording Occasions to Notions, and Re- 
flections, far more numberless than themselves ; so 
that the most vigorous, and the most active Soul, 
is in less danger of wanting fresh Game, than 
Thoughts to pursue such endless Variety of it. 

Besides, whereas Men are wont, for the most 
part, when they would Study hard, to repair to 
their Libraries, or to Stationers Shops ; the Occa- 
sional Reflector has his Library always with him, 

and 



14 A Discourse Touching 

and his Books lying always open before him, and 
the World it self, and the Actions of the Men that 
live in it, and an almost infinite Variety of other 
Occurrences being capable of proving Objects of 
his Contemplation ; he can turn his Eyes no 
whither, where he may not perceive somewhat or 
other to suggest him a Reflection. 

But, that which may much indear such Medita- 
tions, is, their surprizing ev'n him, whose Thoughts 
they are : For one of the chief accounts, upon 
which "Wit it self is delightful, is, in very many 
cases, the unexpectedness of the things that please 
us ; that unexpectedness being the highest Degree 
of Novelty, which, as I freshly noted, does ex- 
ceedingly gratifie most Men's minds. We need 
not in this case, as in most others, make an uneasie 
Preparation to entertain our Instructors ; for our 
Instructions are suddenly, and as it were out of an 
Ambuscade, shot into our Mind, from things 
whence we never expected them, so that we re- 
ceive the advantage of learning good Lessons, 
without the trouble of going to School for them, 
which, to many, appears the greatest trouble that 
is to be undergone, for the Acquist of Knowlege. 
But though these Irradiations of Light be often- 
times sudden, as that which we receive from flashes 
of Lightning, yet 'tis not always upon the single 
account of this suddeness, that the Instructions, 

pre- 



Occasional Meditations. 15 

presented us by Occasional Meditations, have an 
unexpectedness ; for oftentimes, the Subject that 
is considerd, appears not to be any thing at all of 
Kin to the Notion it suggests. And there are 
many of these Reflections, whose Titles, though 
they name the occasion of them, do so little assist, 
ev'n an ingenious Reader, to guess what they con- 
tain, that if you tell him what is treated of, he will 
scarce imagine, how such Thoughts can be made to 
have a Relation to such remote Subjects ; And 
the Informations we receive from many Creatures, 
and Occurrences, are oftentimes extremely distant 
from what one would conjecture to be the most 
obvious, and natural Thoughts those Themes are 
fitted to present us, though, when the Circum- 
stances are throughly examin'd, and considered, 
the Informations appear proper enough : Thus, 
when a Navigator suddenly spies an unknown 
Vessel afar off, before he has hail'd her, he can 
scarcely, if at all, conclude what he shall learn by 
her ; and he may from a Ship, that he finds per- 
haps upon some remoter coast of Africa, or the 
Indies, meet with Informations concerning his own 
Country, and affairs ; And thus sometimes a little 
Flower may point us to the Sun, and by casting 
our eyes down to our feet, we may in the water 
see those Stars that shine in the Firmament or 
highest visible Heaven. 

CHAP. 



16 A Discourse Touching 



CHAP. II. 

AND, lastly, the pleasantness of these Medita- 
tions, to him that hath attain'd skill in making 
them, will, if he be not much mortifi'd, be much 
increas'd by their being Proofs, as well as Effects, 
of Skill. To be able to take up Instructions in 
Books that are replenished with them, and where 
they are purposely and distinctly exhibited in the 
form of Instructions, requires rather that a man 
be docile than ingenious ; but to be able to collect 
Moral and Spiritual Documents out of a Book of 
Hieroglyphicks, or from a Landscape or a Map, is 
more than every attentive considerer can do, and 
is that which argues something of Dexterousness 
and Sagacity that is not very ordinary. And so, 
from Ethical or Theological Composures, to take 
out Lessons that may improve the Mind, is a 
thing much inferiour to the being able to do the 
like out of the Book of Nature, where most 
Matters that are not Physical, if they seem not to 
be purposely veil'd, are at least but darkly hinted. 
And me-thinks there is such a difference betwixt 
him that but takes up Instructions in Books of 
Morality and Devotion, and him that by Occa- 
sional Reflections derives them from the Book of 
Nature, and the Accidents he chances to take 

notice 



Occasional Meditations. 17 

notice of, as there is betwixt an Ant that contri- 
butes nothing either to the Production or Im- 
provement of the Corn she lays up and feeds on, 
but onely carries away that which she finds ready 
form'd into its little Granary or Repository ; and 
the Industrious Bee, who, without stealing from 
Flowers any thing that can prejudice them, does 
not onely gather, but improve and transform, her 
food, and live on that which otherwise would be 
useless, and besides, not onely has the pleasure to 
gather its food from Flowers, and from variety of 
them, but lives upon Honey, an Aliment that is 
as sweet and delicious as nutritive. 'Twas doubt- 
less a very great pleasure to JEsop, that by his in- 
genious fictions he could, in a manner, lend Reason 
and Speech to Lions, Foxes, Crows, and other 
Animals, to whom Nature had deni'd both ; and I 
know not why it should be less delightful, by 
Occasional Reflections, to turn not onely Birds 
and Beasts, but all kinds of Creatures in the 
world, as well mute and inanimate, as irrational, 
not onely into Teachers of Ethicks, but often- 
times into Doctors of Divinity, and by compelling 
senseless Creatures to reveal Truths to us, that 
they were never acquainted with themselves, per- 
form really something like that, which was but 
pretended by the antient Augures and other 
Diviners the Heathen world admir'd, who took 

c upon 



18 A Discourse Touching 

upon them, by the casual flights of Birds, and the 
Inspection of the Intrails of Beasts, to learn the 
Will of Heaven, 'Tis a piece of skill, for which 
Mathematicians have been deservedly admir'd, and 
which is little less pleasing to those that have it, 
than wonderful to those that have it not, that as 
if Artists were able to prescribe to the Sun and 
Moon, and the rest of the luminous Globes of 
Heaven, both their pace and their stages, they can 
make that inexhausted Fountain of Light, at so 
immense a Distance, by the Shadow of a little 
Gnomon, fitly plac'd, give us an exact account of 
all the Journeys he performs in the Zodiack ; but 
perhaps, 'tis neither a less noble nor a less de- 
lightful piece of skill, to be able, by an innocent 
kind of Necromancy, to consult the dead, and 
conjure up wormeaten Carkases out of their Mossy 
Graves, without fearing to hear from them such 
dismal Discourses as Saul had from dead Samuel^ 
and to make, not the Stars onely, but all the 
Creatures of Nature, and the various occurrences 
that can fall under our notice, conspire to inrich 
us with Instructions they never meant us ; since 
the Motion of the celestial lights are known, cer- 
tain, and invariable ; but these particulars are 
neither to be defin'd by number, nor limited by 
Rules. Not to say, that this Secret does as much 
excell that other, which recommends Astronomy, 

as 



Occasional Meditations. 19 

as Wisdome does Science, and is as much the more 
useful of the two, as to know how to pass away 
our time is more profitable, than to know how our 
time passes away. 

But there is a fourth particular, which, though 
somewhat less directly than the three I have 
already discours'd of, may be reduc'd to the Plea- 
santness of Occasional Meditations ; and it is, 
That whereas our innate Self-love is wont to make 
any thing that minds us of our faults exceedingly 
uneasie and unwelcome : in the Discoveries that, 
by this way of thinking, are made us of what is 
amiss, the uneasiness is very much allai'd, and the 
Pill very well gilt. For there are two main things 
that conduce to the sweetning of Reproofs, and 
to keep men from being offended at them ; The 
one is, when they come from a person whom we 
love, and whom we believe to love us, and to have 
no other design in displeasing us than that of 
serving us : And the other is, That the Discovery 
that is made us of our faults be sweeten'd by 
Acknowledgments of our having Qualities of a 
commendable Nature, w T hence wise Reprovers 
usually mingle, and, as it were, brew their Repre- 
hensions with praises. Now, both these pleasing 
Vehicles, if I may so call them, and Correctives of 
Reproofs, concur in those we meet with in making 
Occasional Reflections. For, in these cases, being 

c 2 our 



20 A Discourse Touching 

our own Instructors, and our own Consciences 
being the Makers of the Application, we cannot 
suspect the Reprehensions to come from persons, 
that either mistake us, or are partial against us ; 
and that Truth which a man's Conscience applies 
to him, being found out by the sagacity of his 
own Understanding, extracting from Objects that 
which every Considerer would not have pick'd out 
thence ; it may very often happen, that the same 
Reflection will discover to a man his Excellencies, 
as well as make him take notice of his faults ; and 
that which makes him condemn the Disorders of 
his Affections, may argue, and thereby commend, 
the Goodness of his Parts. 



CHAP. HI. 

I KNOW it may be objected against the plea- 
santness of the Mental Exercise I have been 
speaking of, That to make Occasional Meditations 
is a work too difficult to be delightful. 

In Answer to this, I might represent, That 
there are employments w T herein their being at- 
tended with somewhat of difficulty, is so far from 
deterring us, that it recommends them : as we see 
that in Hunting and Hawking, the toil that must 
be undergone is so much an indearment of the 
Recreation, of which it makes a great part, that 

when 



Occasional Meditations. 21 

when it happens that we do not meet with diffi- 
culties enough, we create new ones ; as when 
Hunts-men give the Hare Law, (as they speak) 
for fear of killing her before they have almost 
kill'd their Horses, and perhaps themselves, in 
following her : Yet I shall rather chuse to make a 
more direct Answer, by observing, That the diffi- 
culties imagin'd in the practice I am treating of, 
seem to arise, not so much from the nature of the 
thing it self, as from some prejudices and misap- 
prehensions that are entertain'd about it, especially 
the following two. 

The first is a needless Scruple, w T hich makes 
some fancy themselves obliged to confine their 
thoughts to the subject that set them on work. 
And this dwelling long upon one Theme is to 
many men a thing uneasie and tedious enough. 
But for my part, I see no necessity of such a 
strictness ; and I have often observ'd the thoughts 
successfully to follow objects of a quite differing 
nature from those that were first started, from 
which, perhaps, though more obstinately pursued, 
very little instruction or advantage would have 
been obtain'd, and it not unfrequently happens, 
that men trouble themselves in vain to make any 
profitable use of the considerations of those first 
objects, where the thoughts being licens'd to ex- 
patiate themselves, they do often at length pitch 

upon 



22 A Discourse Touching 

upon somewhat or other that is instructive, and 
at which, perhaps, they aim'd at the very first, 
though they attain'd it "but by degrees, and 
pursu'd it by winding and untrac'd ways. As 
when we let a Grey-hound loose in a Warren, we 
confine him not to the first Rabbet he makes after, 
since we see it frequently happens, that one sets 
him a running, and another proves his Quarry. 
Nor do I conceive such a practice disagreeable to 
the nature of Occasional Meditations, nor to be 
excluded by their name, for that appellation may 
well enough be appli'd to those emergent thoughts 
which fortuitous Occasions did awaken or suggest 
to us ; nor is it necessary that our thoughts be 
always calculated for the subject that excited 
them, provided we thence took occasion to think : 
So that in some cases, the Occasion is not so much 
the Theme of the Meditation, as the Rise. For 
my part, I am so little scrupulous in this matter, 
that I would not confine Occasional Meditations 
to Divinity it self, though that be a very compre- 
hensive Subject, but am ready to allow mens 
thoughts to expatiate much further, and to make 
of the Objects they contemplate not onely a The- 
ological and a Moral, but also a Political, an 
Oeconomical, or even a Physical use. And I 
doubt whether the groundless Imagination, that 
Occasional Reflections ought to be confined to 

matters 



Occasional Meditations. 23 

matters of Devotion, or, at furthest, of Morality, 
have not much helped to keep our Meleteticks so 
little cultivated as hitherto they have been. And 
indeed there is so perfect an harmony, and so near 
a kindred, betwixt Truths, that, in many cases, 
the one does either find out, or fairly hint, or else 
illustrate or confirm, the other. And 'tis no 
wonder that divers of them should belong to the 
same Object, and be deduc'd from it. And if 
men were sollicitous to apply the things they take 
notice of in Occasional Objects, to the discovery 
or illustration of Oeconomical, Political, or Phy- 
sical matters, it would probably bring such kind 
of thoughts more into request with several sorts 
of men, and possibly conduce to the improvement 
of those parts of Knowledge themselves. 



CHAP. IV. 

THE other thing I propos'd to mention, as that 
which discourages many from the addicting 
themselves to make Occasional Meditations, is a 
fancy, That to practise this kind of thinking, one 
is oblig'd to the trouble of writing down every 
Occasional Reflection that employs his thoughts ; 
and they conclude it far easier to forbear making 
any, than to write down all : But to do this, were 

to 



24 A Discourse Touching 

to undertake a task no less unnecessary than tedi- 
ous. Those Meditations indeed that have some 
Excellency in them, that fits them to instruct 
others, should for that purpose be kept from 
perishing, and those that were not conceiv'd 
without some extraordinary Affection in a man's 
self, should be carefully pursued,* as Bellows to 
blow or rekindle Devotion, by reminding us of 
the devout thoughts the like Objects had excited 
in us. But for the rest of our Occasional Reflec- 
tions, though they fill our heads, they need not 
employ our hands, as having perform'd all the 
service that need be expected from them within 
the mind already. 

Nor would I have any man be discourag'd from 
this way of thinking, that cannot express so much 
wit or eloquence in Occasional Meditations, as 
perhaps he may aspire to. For, besides that much 
subtilty of wit is not to be expected, or at least 
exacted, in this kind of composures, where we 
commonly make use of things rather out of haste 
than choice, as frequently being but the first 
thoughts we meet with, not the best we have ; 
besides this, I say, that which ought most to in- 
dear this sort of Reflections to a Christian, is 
rather that they cherish piety, than that they 
express wit, and help to make the man good, 

* So both editions. Perhaps " preserved." 

whether 



Occasional Meditations. 25 

whether or no they make his style be thought so. 
'Twere injurious to nature to fancy, that the Fig- 
tree derives no benefit from the Rain and Sun, 
because they do not make it, like other Trees, 
flourish with Blossoms, more gaudy than necessary, 
though without praevious Buds it brings forth 
welcome Fruits. Not to add, that the difficulty 
of framing Occasional Meditations, need not be 
estimated by that which we find when we first 
addict our selves to the making of them ; for 
practice w T ill by degrees so much lessen that diffi- 
culty, that after a while we shall find, that Occa- 
sional thoughts will need but small invitation to 
frequent those minds where they meet with a kind 
entertainment. And though men should be re- 
duc'd to purchase this habitude at the rate of a 
little difficulty, I doubt not but they will find the 
benefit of it, when gotten, richly to recompense 
the trouble of acquiring it. Nor will the practice, 
that must contribute to the attainment of a reason- 
able degree of skill in making them, be half so 
troublesome when those Exercises but make up 
the habitude, as they will prove facile and delight- 
ful when they flow from it. 



SECT. 



SECT. Ill 



CHAP. I. 



THE third grand Advantage that may be de- 
riv'd from the custom of making Occasional 
Meditations, is, That it conduces to the exercise 
and improvement of divers of the faculties of the 
mind. And this it may do upon several accounts. 
I. For, in the first place, it accustomes a man 
to an attentive observation of the Objects where- 
with he is conversant. "Whereas there is scarce 
any thing that may not prove the subject of an 
Occasional Meditation, so the natural propensity 
we have to manage well the Themes we undertake 
to handle, unperceivably ingages us to pry into 
the several attributes and relations of the things 
we consider, to obtain the greater plenty of parti- 
culars, for the making up of the more full and 
compleat Parallel betwixt the things whose re- 
semblances we would set forth. By which means 



Occasional Meditations. 27 

a man often comes to discover a multitude of par- 
ticulars even in obvious things, which, without 
such an ingagement to attention, he would never 
have minded, and which common beholders take 
no Notice of. And though it may seem, that the 
habit, produced by the practice of Occasional 
meditating, should accustom a man to heed only 
such Objects as are like to suggest to him devout 
thoughts ; yet, not to mention now that I shall 
advertise you anon, that there is no necessity of 
confineing occasional meditations to matters De- 
vout, or Theological, I shall only represent, that, 
since we know not, before we have considered the 
particular Objects that occur to us, which of them 
will, and which of them will not, afford us the 
subject of an Occasional Reflection, the mind will, 
after a while, be ingag'd to a general and habitual 
attention, relating to the Objects that present 
themselves to it. Besides, that though we should 
at first apply our heedfulness to circumstances of 
only some few sorts of Objects, yet the habit, 
being once acquir'd, w^ould easily reach to others 
than those that first occasion'd it ; as men, that by 
Learning to sing Anthems are come to have criti- 
cal ears, will be able to judge, much better than 
they could before, of the resemblances and dif- 
ferences of Tones in other Songs, and will take 
Notice of divers particularities in Voices, which 

would 



28 A Discourse Touching 

would not be heeded by an unpractised Ear : And 
as we have made it appear, that the way of think- 
ing we would recommend, does very much dispose 
men to an attentive frame of mind ; so, that such 
a frame or disposition is a great advantage in the 
whole course of a man's life, will not appear im- 
probable to him w r ho duly considers, that since 
attention, like a magnifying glass, shews us, even 
in common Objects, divers particularities undis- 
cerned by those who want that advantage, it must 
needs make the things he is conversant with afford 
the considerer much more of instruction than they 
obtrude upon the ordinary regardless beholder, 
and consequently, this exercise of the mind must 
prove a compendious way to Experience, and 
make it attainable without grey -hairs ; for that, 
we know, consists not in the multitude of years, 
but of observations, from Numbers and variety of 
which it results: nor is there any reason, why 
prudence should be peculiarly ascrib'd to the 
Aged, except a supposition that such persons, by 
having liv'd long in the World, have had the 
opportunity of many and various occurrences to 
ripen their judgment ; so that if one man can by 
his attention make, as well he may in a small com- 
pass of time, as great a number of Observations 
as less heedful Persons are wont to do in a longer, 
I see not why such a man's Experience may not 

be 



Occasional Meditations. 29 

be equal to his, that has liv'd longer ; for it mat- 
ters not much whether a man make a competent 
Number of Observations in much time or in little, 
provided he have made them well. 



CHAP. II. 

II* rilHE Practice I would recommend, accus- 
1 toms a man to make Reflections upon the 
things he takes notice of, and so, by exercising, 
improves his reasoning Faculty. For, as most men 
have much more strength and Agility in the right 
hand than in the left, and, generally speaking, 
those Limbs of the Body that are most exercis'd, 
are stronger than the rest of the same kind, so the 
faculties of the mind are improv'd by Exercise, 
and those that we frequently employ, grow there- 
by the more vigorous and nimble. And, for my 
part, I have been often inclin'd to think, that the 
chief advantage that the reasoning faculty derives 
from the Institution received in Logick-Scholes 
comes not so much from the Precepts themselves, 
which are pretended to make up an Art of reason- 
ing, as from the frequent exercises that, by occa- 
sion of such Precepts, the Students are put upon ; 
and perhaps, if men were oblig'd to read the con- 
troversies of subtle Wits, and to engage in frequent 

Dispu- 



30 A Discourse Touching 

Disputations, both premeditated and extemporary, 
it would add little less of readiness and aeuteness 
to their wits, though they disputed of other mat- 
ters than such as properly belong to Logick, and 
were not before imbu'd with the Precepts of that 
Art ; as we see, that the use of singing with those 
that can sing well, does much improve one's Voice, 
both as to strength and clearness, whatever the 
Tunes or Songs be that are sung, and how little 
soever those with whom one sings make it their 
Business to teach him the Art of Musick. 

But this is only Conjecture ; and whether it be 
true or no, yet this I am confident is so, That the 
bringing of a man to be a thinking and a reflecting 
Person, is to procure him so great an Advantage, 
as, though it were the only one, may justly endear 
to him the custom of making Occasional Medita- 
tions ; and he that could bring this practice into 
the Request it deserves, would do a greater piece 
of service, not only to the particular Persons he 
perswades, but to mankind in general, than the 
greater part of good men themselves seem to be 
aware of. For though God having been pleased 
to make Reason the chief part of our Nature, 
among the various Objects that daily occur to us, 
it can scarce be but that some or other will in a 
manner obtrude some Notions ev'n upon the un- 
attentive ; yet certainly, all that has been found 

worthy 



Occasional Meditations. S\ 

worthy of Mankind in Mathematicks, Philosophy, 
and other kinds of Learning, has been attain'd by 
thinking Men, or by a frequent and regular Prac- 
tice of imploying the thoughts : And lest it should 
be objected, that these various and Elaborate 
effects of assiduous meditation were the produc- 
tions only of Philosophers or other men of specu- 
lative heads ; Let us but consider, that though 
Gallants and Courtiers do seldom love to tire 
themselves with thinking, and are as seldom fond 
of writing Books, not to add, fit to write them, 
and though love be not the fruitfullest Theme that 
may be pitch' d on, yet that Passion, and some 
Particulars relating to it, frequently busying their 
thoughts, and being several waves considered by 
them, has been display'd and contriv'd ev'n by such 
writers as I have been just now mentioning, into 
those numerous Plays that daily imploy the Stao-e, 
and those Voluminous Romances that are too often 
the only Books which make up the Libraries of 
Gallants, and fill the Closets of Ladies. He that 
most truly called himself the Truth, tells us, that 
the Devil is not only a Liar, but the Father of 
Lies*, that is, the great Patron and Promoter of 
falshood, and, as such, he studiously opposes all 
useful Truths : not only those for which we must 
be beholden to Revelation, but those also which 

* S. John viii, 44l 

may 



32 A Discourse Touching 

may be attain'd by Ratiocination, and the well 
regulated exercise of our natural Faculties : And 
he were much less an Adversary and an Old Ser- 
pent than he is, if his Enmity to God and Man 
did not justly make him think that scarce any 
thing is more his interest than solicitously to di- 
vert men from thinking, and discourage them in 
it, there being lew things whereby he could more 
effectually oppose at once, both the Glory of God 
and the good of Men. And sure, if so subtile an 
Adversary did not think it very much his Interest 
to be solieitous about this matter, it could not be 
that men should choose for a Priviledge, the lay- 
ing aside that faculty of Meditating, which is in- 
deed so much their Priviledge, that, if Experienee 
did not convince the contrary, I could never sus- 
pect the Non-employing of their thoughts could 
he their Choice rather than their Punishment; 
and that rational Creatures, especially professing 
Christianity, should either keep idle, or confine 
to Employments worse than Idleness so noble 
and improvable a Faculty, that enables an Inge- 
nious Man to pry into the innermost Recesses of 
mysterious Nature, and discover there so much of 
the Wisdom, Power, and Goodness, of the Author, 
as are most (it to give the Discoverer a high and 
devout Veneration for those Excellencies. A 
Faculty ) whereby an Inquisitive Soul may expa- 
tiate 



Occasional Meditations. 33 

tiate it self through the whole Immensity of the 
Universe, and be her own Teacher in a thousand 
cases, where the Book is no less delightful than 
the Lessons are Instructive. A Faculty (to con- 
clude) by whose help the restless mind, having 
div'd to the lowermost parts of the Earth, can 
thence in a trice take such a Flight, that having 
travers'd all the corporeal Heavens, and scorn'd to 
suffer her self to be confin'd with the very Limits 
of the World, she roves about in the ultra-mundane 
spaces, and considers how far they reach. 



CHAP. III. 

III. QESIDES the two already mention'd 
\w Advantages, which the Intellectual part 
of the Mind may derive from the practice of Occa- 
sional Reflections, I should not scruple to add a 
third, if there were not too just Cause of appre- 
hending, that my Writings may discredit any thing 
that comes propos'd of that Nature by no better 
a Pen, and that the manner of what I am about to 
deliver may disparage the Matter. But since, 
from the Experience ev'n of purblind and dim- 
sighted Persons, good Perspectives may be, not 
improperly, nor unsuccessfully, recommended, 
though their Native and peculiar Debility of Sight 

d keep 



34 A Discourse Touching 

keep them from being able to see as clear, and as 
far, through such Glasses, as other Men can do, if 
themselves can, by the use of them, do far more 
than they could without them, I will adventure to 
speak of an improvement I cannot boast of, lest by 
suppressing the mention of an Advantage, because 
I cannot make it, I should seem either Vain, or 
Envious, as well as Dull. I shall then take notice, 
that the Meleteticks we are considering may, 
where it finds a capable and dispos'd Subject, much 
improve that nimble and acceptable Faculty of the 
Mind, whereby some Men have a readiness, and 
subtilty, in conceiving things, and a quickness, and 
neatness, in expressing them, all which the cus- 
tom of speaking comprehends under the name of 
Wit) which pleasing, and (if well manag'd) useful 
Quality, the exercise I am discoursing of, may 
three or four several ways promote. 

For (first) the accustoming ones self to make 
Extemporal Reflections, and that upon all kind of 
Occasions, do's by degrees bring the Mind to a 
readiness of Conception, which keeps a Man from 
being easily surpris'd by the Subject he has occa- 
sion to consider, and enables him oftentimes to 
surprise his Hearers ; and that such a kind of sur- 
prise is one of the most endearing Circumstances 
of the productions of Wit, he must not have much 
consider'd the Nature of them, that ignores. 

Next, 



Occasional Meditations. 35 

Next, the same Exercise inures a Man to draw 
his Conceptions from the very Nature of the thing 
he speaks of, which, among those that can judge 
of Wit, is held a far greater sign of it, than the 
saying things more specious, and elaborate, that 
appear to be Antienter than the Occasion, as is 
usual in Epigrams, and other solemn premeditated 
pieces of Wit, where oftentimes the Thoughts 
were not made for the Themes, but before them : 
Whereas, the suddenness of a good Occasional 
Reflection, and its congruity to that which gave it 
Rise, perswades the Hearers, that the Speaker's 
Wit is of its own growth, and is rather suggested 
by the Occasion, than barely applied to it. 

A third way, whereby our Meleteticks may con- 
duce to Wit, is, by bringing those that use to write 
their Thoughts to what may be call'd a certain 
Suppleness of Style ; for when a Man treats of 
familiar, or of solemn Subjects, he is so much as- 
sisted by the received phrases and manners of 
speaking, that are wont to be imploy'd about them, 
that being seldome at a loss for convenient expres- 
sions, his Wit is seldome distress'd how to furnish 
him with words fit for his turn. But the Subjects 
that invite Occasional Reflections are so various 
and uncommon, and oftentimes so odd, that, to 
accommodate ones Discourse to them, the vulgar 
and receiv'd forms of Speech will afford him but 

d 2 little 



36 A Discourse Touching 

little assistance, and to come off any thing well, lie 
must exercise his Invention, and put it upon coin- 
ing various and new Expressions, to sute that va- 
riety of unfamiliar Subjects, and of Occasions, 
that the Objects of his Meditation will engage him 
to write of : And by this difficult exercise of his 
Inventive faculty, he may by degrees so improve 
it, and, after a while, attain to so pliant a Style, 
that scarce any Thought will puzzle him to fit 
words to it ; and he will be able to cut out Ex- 
pressions, and make them fit close to such Subjects, 
as a Person unaccustom'd to such kind of Compo- 
sures would find it very difficult to write of, with 
any thing of propriety. 



CHAP. IV. 

IT remains, that I mention one way more, and 
that a considerable one, whereby the prac- 
tice of Occasional Reflections may contribute to 
the Improvement of Wit ; and that is, by sup- 
plying Men with store and variety of good Com- 
parisons. 

How great, and how acceptable, a part of Wit 
that is, which has the advantage to be express'd 
by apt Similitudes, every Man's own experience, 
if he please to consult it, may, in some measure, 

inform 



Occasional Meditations. 37 

inform him. And certainly, there is no one part 
of Wit that is so generally applicable to all kind 
of Persons ; for good Comparisons serve equally 
to illustrate, and to persuade ; the greatest Wits 
disdain them not, and ev'n ordinary Wits are 
capable to understand them, and to be affected by 
them ; and if a Sermon, or a long Discourse, be 
enrich'd with one apt Comparison, what part so- 
ever else be forgotten, that will be sure to be re- 
membred. And, a but plausible Argument, 
dress'd up in fine Similitudes, shall be more prse- 
valent among the generality of Men, than a De- 
monstration propos'd in a naked Syllogism ; and 
therefore, the antient Sages did so much chuse to 
imploy a Figurative way of delivering their 
Thoughts, that when they could not furnish them- 
selves with Resemblances fit for their turns, they 
would devise Parables, and Apologues, to recom- 
mend what they said to the attention and memory 
of those they would work upon. And those 
famous Orators, who, though they lived in Com- 
monwealths, did, by their Eloquence, exercise a 
more than Monarchical Government there, and who, 
by their inchanting Tongues, rul'd those Warlike 
people, whose Swords had made them Masters of 
the World ; those imperial Wits, I say, whose 
Oratory perform'd such Wonders, perform'd them 
chiefly by the help of their happy Comparisons, 

which 



38 A Discourse Touching 

which alone contributed more to their success, 
than almost all the other persuasive Figures of 
their Triumphant Rhetorick : Lucky Compari- 
sons being indeed those parts of Wit, that as well 
make the strongest Impressions upon the Mind, 
as they leave the deepest on the Memory. Now, 
as the being furnish'd with apt Comparisons, do's 
so very much conduce to the making a Man's Dis- 
courses and Writings appear Witty, so there is 
scarce any thing more fit and likely to supply a 
Man with store and variety of Comparisons, than 
the Custom of making Occasional Meditations : 
For he that uses himself to take notice of the 
properties and circumstances of most things that 
Occur to him, and to reflect on many of them, and 
thereby observes the relations of things to one 
another, and consequently discerns, how the pro- 
perties or circumstances of one may be accomo- 
dated, by way of Resemblance or Dissimilitude, 
to somewhat that relates to the other, will often 
find, besides those things which afford him his 
Occasional Reflection, divers others, which, though 
less fit for the Meditation, that invited his taking 
notice of them, may be very fitly applicable to 
other subjects, and purposes, and will easily fur- 
nish him with Resemblances, wherewith he may, 
if he pleases, much increase the Books of Simili- 
tudes, already extant : And the Comparisons that 

may 



Occasional Meditations. 39 

may be this way lighted on may sometimes prove 
strange and unobvious enough, to be surprising 
ev'n to Himself, as well as to his Auditors, or his 
Readers. 



CHAP. V. 

BUT, besides those Similitudes, we may be 
furnish' d with by the things we observe, 
without turning them into Occasional Medita- 
tions, we may find in those very Subjects, whereon 
we do make Reflections, Circumstances, that, 
though improper, or at least unnecessary, to be 
taken into the Occasional Meditation, may be 
very fitly accommodated to other things, and 
plentifully contribute to the store and variety of 
Comparisons we lately mention'd ; this must ap- 
pear so much a Truth, to any that is exercis'd in 
making Occasional Reflections, that I should per- 
haps forbear to illustrate it by any particular ex- 
ample, but that this part of my Discourse recalls 
into my Mind some Thoughts that were suggested 
to me by one of the last Occasions I had to make 
Reflections of this Nature. I shall add then, that 
being all alone, and diverted a pretty while by a 
sudden storm of Thunder, Lightning, Wind, and 

Rain, 



40 A Discourse Touching 

Rain, from the imployments I had design'cl my 
self to, I had the unwelcome leisure to make 
some Reflections upon the rude Objects that ob- 
truded themselves upon my Observation. 

And the chief thing that presented it self to 
my Thoughts, was, a resemblance betwixt Pro- 
phane or Atheistical wits, and the black Clouds 
that then over-cast the Sky : For, as those Clouds 
are rais'd to an elevated Station, and do afford 
flashes of Light ; so these Irreligious wits are 
oftentimes conspicuous enough, and may bring 
forth Notions that are surprising, and instructive ; 
but as the same Clouds, whil'st they give us but 
their own momentany Light, obscure (by darkning 
the Sky) and hinder us, as much as they can, from 
receiving that of the Sun, which reaches further, 
and is many other ways preferrable to vanishing 
Coruscations ; so these Wits, whil'st they seem to 
enlighten those they dazle, with their own new 
Opinions, do really deprive them of the true 
Heavenly Light, that would else shine forth to 
them in the revealed Word of God : And as the 
Light that we do receive from the Clouds, may 
dazle and astonish us, but is not sufficient for us 
to Travel by ; so the admir'd reasonings of these 
Sophisters may surprise and amaze us, but will 
never prove sufficient to be, like the Scripture, 
a constant Lamp unto our feet, and Light unto 

our 



Occasional Meditations. 4 1 

our paths.* And as the Light afforded by such 
Clouds, is not onely wont to be attended with af- 
frighting Thunder, and hurtful Storms, but burns, 
and destroys, or at least, scorches^ and blacks, 
where it passes, and oftentimes falls upon Churches, 
Hospitals, Colledges, and brings such frights and 
ruins wheresoever it comes, that 'twere a great 
deal better Men wanted the Light of such flashes, 
than that they should be expos'd to such ineonve- 
niencies by them : So the insolent and irregular 
Wits I am speaking of, do not onely make an 
unwelcome Noise in the World, but do oftentimes 
so denigrate the Reputation of them that oppose 
them, and bear so little respect ev'n to things 
sacred, or useful to Mankind, without sparing the 
Church or Seminaries of Learning, if either come 
in their way, that they do far more Mischiefs by 
their errors, or their practices, than the little In- 
struction they give us is able to make amends 
for. 

This, if I forget not, was the substance of the 
Occasional Meditation, suggested to me by the 
Storm ; but, besides that, there are in this some 
particulars, which are not necessary to the Medi- 
tation it self, and may be fitly enough accommo- 
dated, by way of Comparisons, to other Occasions. 
I remember, the same Subject (the Storm) had 

* Psalm cxix. 105. 

other 



42 A Discourse Touching 

other Circumstances in it, fit to afford Similitudes, 
applicable to other Subjects, and some of them 
unobvious enough : For instance, 'tis not easie to 
find so illustrious a Comparison, to set forth, how 
the most contrary Qualities may proceed from the 
same Subjects, as that which we may be suppli'd 
with, by considering, that, from the same Clouds, 
we derive both Light and Darkness ; and a noble 
Comparison of contraries, conjoyn'd in one Sub- 
ject, may be borrow'd from the same Clouds, 
which afford us Lightning, and Rain, shew, that 
they contain in them two of the eminentest and 
seldomest consistent contraries of Nature, Fire 
and "Water. And another Comparison may be 
deriv'd from the differing productions of these 
Clouds, to illustrate those things which do at once 
both much good, and much mischief, or sometimes 
the one, and sometimes the other : For the same 
Clouds both produce the Thunder, and the Light- 
ning, and thereby blast Trees, kill Men and 
Beasts, fire Houses, and ruine the noblest Build- 
ings, without sparing Churches themselves ; and, 
on the other side, plentifully afford us those re- 
freshing and fertilizing Showers, that correct the 
heat of the sultry Air, and cure the barrenness of 
the parched Earth. And one that is skill'd in 
framing Comparisons out of Dissimilitudes, and 
exercised in the other ways of turning and wind- 
ing 



Occasional Meditations. 43 

ing of Simile's, may easily enough find, in the 
Subject we have been considering, Circumstances 
capable of being conveniently enough accommo- 
dated to more subjects and purposes, than I have 
leisure now to take notice of. And since, as the 
being able to find the latent resemblances betwixt 
things seemingly unlike, make up a great part of 
what we are wont to call Wit ; so the being able 
to discern the unobvious disparities of things 
manifestly resembling, is one of the chief things 
that displays the Faculty Men call Judgment; 
and since both these are very much assisted by 
the Custom of making Reflections, wherein we 
must take notice of the several properties, wherein 
things either are alike, or disagree ; Me-thinks it 
should not a little manifest the usefulness of our 
Meleteticks towards the improvement of Men's 
parts, that they not onely instruct the more seri- 
ous faculty of the Soul, but sharpen the more 
subtile. 



CHAP. VI. 

IV. T>UT the Practice I have all this while 

I J been recommending, do's not onely 

dispose us to Attention, in observing the things 

that occur to us, and accustom us to reflect on 

them 



44 A Discourse Touching 

them seriously, and express them fitly, but do's 
also, though insensibly, suggest to us Ways and 
Methods, whereby to make the Objects we consi- 
der informative to us. 

For by Example, Analogy, or some of those 
other ways which we may be invited, on another 
occasion, to insist on, we are, as it were, led by 
the hand to the discovery of divers useful Notions, 
especially Practical, which else we should not take 
any notice of. And indeed, the World is the 
great Book, not so much of Nature, as of the God 
of Nature, which we should find ev'n crowded 
with instructive Lessons, if we had but the Skill, 
and would take the Pains, to extract and pick 
them out : The Creatures are the true ^Egyptian 
Hieroglyphicks, that under the rude forms of 
Birds, and Beasts, &c. conceal the mysterious 
secrets of Knowledge, and of Piety. And as 
Chymists boast of their Elixir, that 'twill turn 
the ignoblest Metals into Gold; so Wisdome 
makes all Objects, on which it operates, inrich the 
Possessor with useful and precious Thoughts : 
And since ev'n the illiterate Husbandman can, 
with the most abject Dung it self, give a flourish- 
ing growth to the most useful Grains, to Medicin- 
able herbs, and ev'n to fragrant Flowers ; why 
may not a wise Man, by the meanest Creatures, 
and slighted'st Object, give a considerable Im- 
provement 



Occasional Meditations. 45 

provement to the noblest Faculties of the Soul, 
and the most lovely Qualities of the Mind ? 

But the particular Method of deriving Instruc- 
tion from the Subjects we consider, will be more 
fit to be particularly insisted on, when we shall 
have more time, or some other opportunity, to 
treat of the manner of making Occasional Medi- 
tations, and shew, how they may be fetch' d from 
Example, Analogy, Dissimilitude, Ratiocination, 
and other Topicks, which we must not now take 
any further notice of. 



SECT. 



SECT. IV. 



CHAP. I. 

HITHERTO we have considered the Bene- 
fits that may be afforded by the practice 
of Occasional Meditations to the Intellectual Fa- 
culties. "We will now proceed to the Advantages 
that may accrue from the same Practice to the 
Will and Affections. These advantages being not 
onely the most valuable in themselves, but those 
upon whose account I have been engag'd in the 
present Undertaking. 

V. The last therefore and greatest Benefit I 
shall take notice of, in the practice I would invite 
you to, is, That it awakens good thoughts, and 
excites good motions, in the Will and Affections. 
For since we have already manifested, that it is 
wont to suggest variety of Notions to the Medi- 
tator, and such as are usually accompany'd with 
delight ; This friendly property to Devotion, which 

I now 



A Discourse, <$fc. 47 

I now ascribe to our Meleteticks, is a very easie and 
genuine off-spring of the marriage of the two 
others : The Beams of Knowledge, acquired by 
such Reflections, having in them, like those of the 
Sun, not onely Light but Heat. And indeed it 
were somewhat strange, as well as sad, if a person 
disposed and accustomed to observe and consider, 
conversing with such instructive Books as those of 
God's Creatures and his Providence, with an inten- 
tion to take out practical Lessons, should not find 
hem. For amidst that rich variety of Objects 
that in differing manners proffer themselves to his 
consideration, and suggest to him a great diversity 
of Reflections, it cannot reasonably be imagin'd 
that he should not find subjects or circumstances, 
that are proper, either to afford him Examples to 
imitate, or shew him the Danger, or Unhandsome- 
ness, or Inconvenience of some thing that he 
should avoid, or raise his thoughts and affections 
Heaven-wards, or furnish him with some new 
practical consideration, or shew him some known 
Truth in a varied and delightful dress, or (at least) 
recal some Notions his frailty makes him need to 
be put in mind of, or, in a word, either refresh his 
memory, or otherwise cherish his Devotion. Let 
us suppose a person, who, being qualified and ac- 
customed to reflect upon various objects that 
occur to him, mainly designs, in the exercise of 

that 



48 A Discourse Touching 

that faculty, the warming of his Affections, and 
the improvement of his Piety, and we shall scarce 
doubt, but when he looks about him in the world, 
he will find it, what one of the Fathers loftily 
styled it, iraihevTriplov rf)<; Oeoyvcoo-la? zeal yfrv^oov 
XoycKcov ScSaaKaXiov, (a Schole for Rational Souls 
to learn the knowledge of God.) There is scarce 
any thing that Nature has made, or that men do 
or suffer, though the Theme seem never so low, 
and slight, whence the devout Reflector cannot 
take an occasion of an aspiring Meditation ; as in 
a hopeful morning the humble Lark can, from the 
lowest furrow in the field, take a soaring flight 
towards Heaven, and ascend thitherward with a 
melody that delights both her self and her hearers. 
If such a person considers how amongst such an 
admirable Variety, and such odd Antipathies of 
the numberless Creatures that compose the Uni- 
verse, the constant observation of the Laws of their 
Nature makes them universally, and, as it were, 
unanimously, to conspire to make the Author of 
it appear wonderful in it, he cannot but be will- 
ingly possess'd with such an awful admiration of 
the matchless wisdom of their great Disposer, as 
made the Psalmist cry out, upon a somewhat like 
occasion, How manifold are Thy works, Lord, 
how wisely hast thou made them all?* If he have 

* Ps. civ. 24. So Junius and Tremellus translate the place, Quam 

occa- 



Occasional Meditations. 49 

occasion to consider the merciful Dispensations of 
Divine Providence to the Godly, or to take notice 
of the severe Inflictions of Divine Justice on the 
Wicked, he will find himself powerfully engag'd 
to relie on the one, and to apprehend provoking 
the other. If he take notice that the World is but 
our Store-house, and that multitudes of admirable 
Creatures seem' to have had a being given them 
principally for the use of undeserving Man, inso- 
much that many of the Beasts, and Birds, and 
Fishes, are but our Caters for one another, he will 
burst out into Mental, if not Vocal, expressions 
of Thankfulness and Humiliation to the Father 
of Mercies, for so unmerited and ill returned a 
Bounty, and will be apt to say with David, What 
is man that thou takest knowledge of him? or the son 
of man that thou makest account of him ? * And if 
he compare this Munificence of God, in daily 
giving so many Creatures, that never violate the 
Laws of their Nature, nor endeavour to disappoint 
him of his ends in creating them, for the necessi- 
ties, nay, for the pleasures, of rebellious and un- 
thankful Man, he will resent an ingenuous shame, 
and a noble disdain, That that Creature should be 
of all the least grateful that has received the most 

ampla sunt opera tua, Jehova, quam ea omnia sapienter fecisti ? and 
so the Original will bear, if the Hebrew Ma, be made applicable as 
well to the latter, as to the former part of the words. 
* Psalm cxliv. 3. 

e Bene- 



50 A Discourse Touching 

Benefits, and that he should of all others prove 
the most unruly, who alone has been endowed 
with Reason to rule himself withall. If in a 
Starry night he looks upon the Firmament, and 
considers how many fixed Stars there are, and 
how many thousand times more there might be 
without wanting room, the least of which Astro- 
nomers teach us to be far bigger than the whole 
Earth, which yet, by the probablest computation, 
contains above ten thousand millions of Cubick 
German Leagues, (and consequently above three- 
score times as many English miles of solid mea- 
sure) he will find abundant cause to exclaim with 
David, When I consider thy Heavens, the work of 
thy hands, the Moon and Stars which thou hast 
ordained, What is man that thou should' st be mind- 
ful of him, or the Son of man that thou visitest 
him ? * 



CHAP. II. 

AN D since our Discourse has led us to the 
mention of a Text, where the truly in- 
spired Poet (who, by his omitting to speak of the 
Sun, seems to have compos'd this Psalm in the 
night) makes the Moon the chief subject of his 
* Psalm viii. 3, 4. 

Medi- 



Occasional Meditations. 51 

Meditation, it will not perhaps be amiss, if, on 
this occasion, we add a few short Reflections on 
the same Theme, and thereby confirm what we 
lately noted about the differing Reflections, and 
Similitudes, which may be afforded by the same 
subject, as its several Attributes may be differ- 
ingiy considered. 

If then, in the first place, when our Contempla- 
tor takes notice of the greatest Brightness of the 
Moon, he remembers too, that 'tis when she is at 
the Full, that she is subject to be Eclips'd, it 
would put him in mind of the mutability of 
humane things, and that oftentimes Prosperity 
proves never the more secure for appearing the 
more full and resplendent. 

Next, our Reflector may find in the Moon, a 
lively Emblem of a true Minister of the Gospel. 
For, as the Moon communicates to the Earth, the 
Light, and that onely, which she receives from 
the Sun; so the Apostles, and first Preachers of 
Christianity, and (in their measure) their true 
Successors, communicate to Mankind, the Light, 
which themselves have received from the bright 
Sun of Righteousness. And the Similitude may be 
advane'd, by adding, that as the Moon shines not 
on the Earth, with any other Beams, than those 
she derives from that fountain of Light, the Sun ; 
so the true Preachers of the Heavenly Doctrine 

e 2 mingle 



52 A Discourse Touching 

mingle not their own Inventions, or humane Tra- 
ditions, with that pure and sincere Light of Reve- 
lation, they are employ'd to dispense ; it being 
safest, and most desirable, for the Church, that 
Christians should receive the Bread of Life, as the 
Jews are recorded to have receiv'd the material 
Bread, in a passage of St. Matthew's* Gospel, where 
'tis said, that Christ first brake, and gave to r%e 
Disciples, the Bread, which they afterwards, from 
Him, distributed to the People ; so that they 
might each of them, in a literal sense, imploy that 
expression of St. Paul, I have received of the Lord, 
that which I delivered unto you. f 

And as, though the Moon be destitute of native 
light, yet by vertue of that borrow'd one, which 
she plentifully receives from the Sun, she affords 
more to Men than any of the Stars, which, upon 
the score of their vast distance from the Sun, are, 
by modern Naturalists, suppos'd to shine by their 
own Light ; so those illiterate Fisher-men, whom 
the Sun of Righteousness call'd, and made the 
Light of the world, did, by vertue of the copious 
Irradiations he vouchsaf'd them, diffuse far more 
Light to mankind, than the greatest Philosophers, 
that, being unassisted by Divine Revelation, had 
onely their own native beams to shine with. 

And as oftentimes the same Subject, but vari- 

* S. Matt. xv. 36. f 1 Cor. xi 3. 

ously 



Occasional Meditations, 53 

ously consider'd, may afford both somewhat fit to 
be shunn'd, and somewhat fit to be imitated ; so, 
in that which we suppose our Reflector now con- 
sidering, he may easily discern the Emblem of an 
ungrateful person : For as the Moon, though she 
receive all the Light that ennobles her from the 
Sun, does yet, when she is admitted to the nearest 
Conjunction w T ith him, eclipse that bright Planet, 
to which she owes all her splendour ; so unthank- 
ful men abuse those very favours that should 
endear to them their Benefactors, to the prejudice 
of those that oblige them, 

And 'tis like that our Reflector may, by the 
way, take notice, That as what passes betwixt the 
Moon and the Sun, does thus afford him a Simile, 
whereby to set forth Ingratitude ; so what passes 
betwixt the Moon and the Sea, may supply him 
with an example of the contrary quality, and put 
him in mind, that a thankful man will be true and 
obsequious to his Benefactor, though the person 
that oblig'd him have lost that Prosperity that 
before made him conspicuous, and attracted vulgar 
eyes, as the Sea follows the course of the Moon, 
not onely when she shines upon it with her full 
Light, but when, at the Change, she can commu- 
nicate little or no light to it. 

To the two above-mentioned Attributes, upon 
whose account the Moon afforded a comparison 

for 



54 A Discourse Touching 

for humane Prosperity, and another for Preachers 
of the Gospel, we will now add, That she may 
afford us a Similitude to set forth a liberal Person 
by : For as the Moon freely communicates to the 
Earth the Light she receives from the Sun, so 
the bountiful person imparts to indigent men the 
Largesses he receives from the exuberant good- 
ness of God. And as to Intellectual Communica- 
tions, the Parallel will hold further, since as the 
Moon enjoys not the less of Light for her im- 
parting so much to the Earth ; so in Mental Com- 
munications Liberality does not impoverish, and 
those excellent gifts cease not to be possess'd by 
being imparted. And 'tis very possible, (to add 
that upon the By) That after the light of the 
Moon has (according to what I lately noted) re- 
presented to our Contemplator the qualifications 
of a Preacher, it may also put him in mind of the 
Duty of a Hearer. For, as it were very foolish 
in us, and unthankful towards the Father of 
Lights, not to make use of the great Light we 
receive from the Sun, by the Moon, or not to 
acknowledge the Moon to be a very useful Crea- 
ture, upon the score of that Light, wherewith she 
shines upon the Earth, though, in her, that Light 
be destitute of Heat ; so it were unwise and un- 
grateful for Hearers to refuse to acknowledge, or 
to be guided by, the conspicuous Endowments of 

Learn- 



Occasional Meditations. 



DO 



Learning and Eloquence, that God vouchsafes to 
great Scholars, though they themselves were but 
illustrated, not warmed, by the Beams they re- 
flect. But therefore, as Oysters, and other Shell- 
fish, are observ'd to thrive at the Increase of the 
Moon, though her Light be unattended with 
Heat, and though even when she is at Full, she 
wants not her spots, so devout Hearers will be 
careful to prosper proportionably to the Instruc- 
tions they receive even from those Preachers, 
whose Illuminations are unaccompanied with Zeal 
and Charity, and who, when they shine with the 
greatest Lustre, are not free from their Dark- 
nesses, as to some Points, or from notorious 
Blemishes. 

And as the Moon may thus furnish our Con- 
templator with Similitudes, to set forth both a 
Vertue and a Vice of the Mind, so may it supply 
him with an Emblem of its Condition : For as the 
Light of the Moon is sometimes Increasing, and 
sometimes in the Wane, and not onely is some- 
times totally Eclips'd, but even w r hen she is at the 
Full, is never free from dark Spots ; so the Mind 
of Man, nay, even of a Christian, is but partly 
enlighten' d, and partly in the dark, and is some- 
times more, and sometimes less, Illustrated by 
the Beams of Heavenly Light, and Joy, and not 
alone now and then quite Eclipsed by disconsolate 

Deser- 



56 A. Discourse Touching 

Desertions, but even when it receives the most 
Light, and shines the brightest, knows but in 
part, and is in part blemish'd by its native Dark- 
nesses, and Imperfections. And these Resem- 
blances are not so appropriated to the mind of 
Man, but that they might easily be shewn to be 
applicable to his condition, in point of outward 
Prosperity and Adversity. And to these Resem- 
blances other Reflections on the several Adjuncts 
of the Moon might be also added, together with 
several Examples of this nature on other Subjects, 
were it not that T think my self to have spent time 
enough already upon a Theme, that fell but inci- 
dentally under my consideration ; and were it not 
also, that the Reflections which might here be 
annex'd upon the Attributes of other Objects, 
may be more properly subjoyn'd to what may be 
on another occasion presented you, by way of 
Illustration of some Particulars, that belong to 
the fourth part of the precedent Section, in which 
my haste, and some other reasons, made me con- 
tent my self, to give some few general Hints about 
such Reflections, and an Intimation of the Topicks 
whence I am w r ont to fetch them. 



CHAP, 



Occasional Meditations. 57 



CHAP. III. 

AND having given you this Advertisement, 
en passant, we may now proceed a little 
further, and add, that if we suppose our Con- 
templator's thoughts to descend from Heaven to 
Earth, the far greater multitude and variety of 
Objects they will meet w T ith here below, will 
suggest to them much more numerous Reflections. 
But because so spacious a Field for Meditation as 
the whole Earth would afford us too vast a Theme 
to be attempted on this occasion, we will confine 
our Contemplator to his Garden, or rather to any 
one of the Trees of it, and take notice, not of all 
the Meditations he might fetch thence, but onely 
of four or five of the considerable st of those, that 
the viewing it may, as he walks by at several 
times, supply him with. 

If then, in the Spring of the Year, our Reflec- 
tor see the Gardener pruning a Fruit-tree, we 
may suppose him invited by that Object to reason 
thus within himself: Though one that were a 
Stranger to the Art of Gardening would think 
that that Man is an Enemy to this Tree, and goes 
about to destroy it, since he falls upon and wounds 
it with a sharp Iron, and strikes off several of its 
Youthful parts, as if he meant to cut it in pieces ; 

yet, 



58 A Discourse Touching 

yet, he that knows, that the Gardener's arm is not 
set on work by Anger, but by Skill, will not con- 
clude that he hates the Tree he thus wounds, but 
that he has a mind to have it Fruitful, and judges 
these harsh means the fittest to produce that 
desirable Effect. And thus, whatever a Man 
unacquainted with the ways and designs of Provi- 
dence may surmise, when he sees the Church not 
onely expos'd to the common Afflictions of hu- 
mane Societies, (for that is but like our Trees 
being expos'd to be weather-beaten by Winds, 
and Rain) but distress'd by such Persecutions, as 
seem to be Divine Inflictions, that invite Men to 
say of the Body, what the Prophet fore-told should 
be said of the Head, We esteem d him stricken, 
smitten of God, and afflicted.* Whatever, I say, a 
carnal, or a moral, Man would be apt to imagine, 
upon sight of the -Churches distresses ; the knowing 
Christian will not from thence infer, that God hates 
Her, or that he has abandon'd her ; since 'tis He, 
that lov'd his Church so well, as to give Himself 
for it, who declares, that as many as He loves, He 
rebukes, and chastens, f And this is so fitly appli- 
cable also to particular Believers, that the Divine 
Son of the great yeoopybs % do's not onely give us 
cause to think, that Afflictions do not suppose 

* Isaiah liii. 4. t Rev. iii. 19. 

f S. John xv. 1. That is, Cultivator of the Ground. 

God's 



Occasional Meditations. 59 

God's Hate, but to hope that they may not always 
suppose Man's Guilt, but sometimes rather aim 
at his Improvement ; since they are the memorable 
words of our Saviour, speaking of his Father, 
Every branch in me, that beareth not Fruit, he 
taketh away, and every Branch that beareth Fruit, 
he purgeth it, that it may bring forth more Fruit* 
And it may somewhat illustrate the Similitude, to 
add, that the Husbandman uses onely to prune 
the Trees of his Garden, not those that grow wild 
in his Woods : But though he oftner wound these, 
yet he wounds the other more fatally, imploying 
but the pruning Hook to pare off the superfluous 
Twiggs, or, at most, Branches of the one, whilst 
he lays the Ax to the root of the other, to fell the 
Tree it self. 

But these are not the onely Thoughts, which 
the pruning of a Fruit-tree may suggest to our 
Reflector : For if he considers, That by cutting off 
several of the parts of the Tree, and by Nailing 
many of the rest to the Wall, the Gardener do's 
not onely secure the Tree from being blown down, 
or torn, by the rudeneness of boisterous Winds, 
but makes it look well shap'd : So the Divine 
Husbandman, (as we have lately seen God stil'd in 
the Scripture) by the wise, and seasonable, though 
seemingly rigorous, and usually unwelcome, Cul- 

* S. John xv. 2. 

ture 



60 A Discourse Touching 

ture, he imploys upon those Children of his whom 
he afflicts, do's not onely protect them from several 
dangers, whereto, without those harsh restraints, 
they would be expos'd ; but as he makes them 
amends in point of Safety, for what he denies them 
in point of Liberty, so he adorns them by Wound- 
ing them. His kind and skilful stroaks adding as 
much to the Beauty of a Christian's Mind, as they 
cut away from the Superfluities of his Fortune : 
For the pressures of Affliction do give so much 
smoothness and gloss to the Soul that bears them 
patiently, and resign' dly, that the Heathen Mo- 
ralist ventur'd to say, That if there were any 
Spectacle here below noble enough, and worthy 
to entertain the Eyes of God, it was that of a 
Good Man, generously contending with ill For- 
tune. And the Hyperbole (though after this 
manner somewhat loftily expressed) will appear 
the less strange to him that considers, That Job 
had not onely his Patience, when it had been tried 
to the uttermost, crown'd with a Fortune double to 
that which had been the fairest in the East; but 
before his constancy w T as tried near so far, receiv'd 
that much higher recompence of an Honour never 
vouchsaf d to Mortals until then, when God him- 
self did not onely approve, but (if I may so speak 
with reverence) make his boast of, a Man. Hast 
thou consider d (says he to Man's great Enemy) my 

servant 



Occasional Meditations. 61 

servant Job, that there is none like him in the 
Earthy a perfect, and an upright Man, one that 
feareth God, and escheweth Evil ? and still he hold- 
eth fast his Integrity, although thou moved" st me 
against him to destroy him without cause.* Sure 
one may call him more than happy Job, since, if, 
as David tells us, the Man is happy whose sins God 
is pleas' d to cover ;f what may that Man be ac- 
counted, whose Graces he vouchsafes to proclaim ? 



CHAP. IV. 

AN D as the consideration of the pruning 
of Trees, under the Notion of that which 
wounds them, may afford our Contemplator the 
Reflections already pointed at ; so the considering 
of the same Action, under another Notion, may 
lead him to Reflections of another Nature : For 
if he observes, that, in certain cases, Gardeners 
oftentimes do not onely prune away all the Suckers, 
and many of the Luxuriant sprigs, but cut off 
some of the Branches themselves, provided they 
spare the Master boughs ; and yet these Amputa- 
tions, though they take much from the Tree, are 
design' d to add to the Fruit, as accordingly they 
are wont to do : If, I say, our Reflector takes 

* Job ii. 3. f Psalm xxxii. 1. 

notice 



62 A Discourse Touching 

notice of this, it may easily supply him with an 
illustration of what he may have observ'd among 
some Men, who by Afflictions, ev'n in point of 
Fortune, are brought to be far more charitable 
than they would have been, if their peace and 
plenty had continued unimpair'd. As, besides that 
Saint Paul, speaking of the Macedonian Churches, 
gives them this Character, That in a great trial of 
Affliction, the abundance of their Joy, and their deep 
Poverty, abounded unto the Riches of their Libera- 
lity ;* We have mZacheus-f a memorable Instance 
to our present purpose, since, after his Repent- 
ance had, by his own consent, cut off from his 
Estate, more than all that Slander, Oppression, 
and other unjust ways of Getting, (which us'd to 
bring in but too great a part 6i a Publican's) had 
added to it ; he gave away more, out of the Re- 
mainder of his Estate, than every liberal Man 
would have done out of the Whole. His Wealth, 
like a skilfully prun'd Tree bore the more Fruit to 
Piety, for having had some parts of it cut away ; 
he grew Rich (in good w r orks) by being despoil'd, 
and his Charity increased as much as his Fortune 
was lessen' d. 

If, towards the end of the Spring, our Reflector 

see the Ground under his Tree strowed with the 
Blossoms, that Time and Winds may have cast 

* 2 Cor. viii. % f S.Luke xix. 

down 



Occasional Meditations. 63 

down thence, 'tis like it would furnish him with 
this consideration, That, as though the Blossoms 
are in themselves great Ornaments to a Tree, and 
oftentimes both useful and pleasant things, yet to 
be seasonably depriv'd of them is not a mischief 
to the Tree that loses them ; since, till the Blos- 
soms are gone, the Fruit, which is a better and 
more lasting thing, and more principally intended 
by Nature, cannot be had : So it will not always 
follow, that because certain things are in their 
kind desirable, and. therefore may be reckoned 
among Goods, the loss or depravation of them 
must necessarily be an EviL And so, though a 
fair and healthy Body may be look'd upon as a 
Blessing, yet it will not follow, that a Death (as 
the Scripture speaks) either in % ox for the Lord, 
because it throws this flourishing Body to the 
Ground, and makes it rot there, must needs be a 
deplorable Evil ; since, as the Blossoms falling off, 
is, according to the course of Nature, necessarily 
prsevious to the formation, or at least the perfec- 
tion, of the Fruit : So the being depriv'd of this 
Life, is, according to God's Ordination, a neces- 
sary Antecedent to our being inrich'd with those 
more solid and durable blessings of perfect Virtue 
and Happiness. 

And if, whilst our Contemplator's Tree is a- 

* 01 h Kvpiw airodvri<rKovTEs. Rev. xiv. 13. 

domed 



64 A Discourse Touching 

domed with Leaves, as well as Blossoms, (as we 
often see several of the former come before all the 
latter are gone) he chance to take notice how busie 
the Bees are in sucking these, whilst they leave 
the others untouch'd, he may peradventure make 
this, or some such other Reflection on it; That, 
though the Leaves be not onely Ornaments of a 
Tree, but productions, often useful to shade and 
shelter the Fruit, and are of a more solid Texture, 
and a more durable Nature than the Blossoms, 
which seem to be of a slighter make, and rather 
gawdy and delightful than lasting ; yet 'tis not 
about the Leaves, but the Blossoms, that the In- 
dustrious Bee assiduously imploys her time, as 
sucking from those gawdy productions of the Tree 
store of that Honey which the Leaves would not 
afford her. 

Thus, though the Books written about Dogma- 
tical and Controversial points in Divinity, may be 
in their kind valuable and useful productions of 
skill in Theology, and may seem more strong and 
substantial Composures, and likely to retain their 
Reputations longer, than Books of Devotion ; yet 
'tis of these, rather than those, that the devout 
Christian will be a sollicitous Peruser ; since 'tis 
not from barren, though solid Assertions or Dis- 
putes, but from florid and pathetical Books of 
Devotion, which first allure the Reader, and then 

affect 



Occasional Meditations. 65 

affect him, that the devout Soul extracts her 
Honey, I mean those Celestial pleasures that re- 
sult from, as well as maintain, a free communion 
with God, which does at once both exercise her 
Devotion, and recompense it, and afford her, as 
Flowers do the Bee, an Aliment equally Nutritive 
and Delicious. 

And he may somewhat illustrate, as well as con- 
tinue the Allusion further, by considering, That 
Silk-worms that live upon Leaves, and Bees that 
feed on Flowers and Blossoms, do indeed both of 
them thrive upon their respective Aliments, and 
are thereby enabled to present Men with useful 
productions, but with this difference ; That the 
subtile threds of Silk-worms serve principally to 
cloath others, whereas the Honey that is elabo- 
rated by the Bee, does not onely supply others 
with a healing and cleansing Medicine in some 
Distempers, but affords a great deal of pleasure 
to the Bee her self: For thus, though as well the 
diligent Studiers of Speculative and Polemical 
Divinity, as the careful Perusers of Books of 
Devotion, may be advantag'd by what they Study, 
yet this difference may be observ'd betwixt them, 
that the former may, by the Discourses they read, 
be assisted to write others of the like Nature, 
whereby their Readers may be enabled to talk 
with more Acuteness, and Applause ; but the 

f latter 



66 A Discourse Touching 

latter may not onely be assisted by making such 
Composures as they assiduously converse with, to 
contribute to the cleansing of Men's Consciences 
from Dead works, and as well pacifie the troubles 
of their Minds, as heal the Wounds which Schism 
or Scandal may have given to the Church ; but do 
often, in the first place, feel themselves all the 
Joys, and Advantages, they would procure to 
others, and they happily find Pious Reflections, 
Devout Soliloquies, Ardent Ejaculations, and 
other Mental Entertainments of a Religious Soul, 
to be of a Nature not onely so sweet, but so im- 
proving, and so advantageous, that whilst many 
other laudable Imployments recommend us to the 
Students of Theology, these more especially re- 
commend us to the Author of it, and indear us to 
God himself. 

If when our Fruit-tree has chang'd its white 
Livery for a Green, our considerer chance to take 
notice how thick 'tis set with Leaves, of which it 
had not one some Months before, it may possibly 
put him in mind of the Instability of their condi- 
tion, that are undeservedly envied for a Numerous 
train of such seeming Friends, and gawdy At- 
tendants, as are so to the Fortune, rather than the 
Person: For, as in the Sunshiny months of 
Summer, when the fair weather would keep the 
Tree warm enough without the help of Leaves, it 

is 



Occasional Meditations. 67 

is wont to be cover'd with those Verdant Orna- 
ments, but loses them all in Winter, when it needs 
their shelter from the Rigors of that Cold season : 
So those, that during the Sun-shine of prosperity 
are beset with seeming Friends, of which they had 
no need, find themselves left naked, and forsaken 
of them all, when Adversity would make their 
Company of some Advantage. If our Contempla- 
tor chance to observe how his Tree flourishes with 
verdant Leaves, and gawdy Blossoms, at that Sea- 
son of the Year, when it is providing to bring 
forth Fruit, it may put him in mind of the pleas'd- 
ness and alacrity, with which a Charitable person 
should set himself to the doing of good, and mind 
him, That as the God of Nature loves a cheerful 
Giver, so the temper of a liberal Person is pointed 
out by Nature her self, in a Tree, which seems to 
triumph in all the Ornaments it can put on, when 
it is about to exhaust the greatest part of its own 
stock of Sap to produce Fruits which onely others 
are to eat. 

If he take notice of the order wherein 'tis usual 
for the Leaves and Blossoms to precede the Fruit, 
it may possibly invite him to look with a more 
favourable Eye upon the green and immature Es- 
says of early Writers, if they discover that the 
Author aims at good things, though he does not 
yet perform great ones : For, however these Youth- 

f2 ful 



68 A Discourse Touching 

ful productions of the Pen are commonly rather 
pleasing and florid, than otherwise considerable, 
yet if they be good for their Season, and in their 
Kind, though that kind it self be not of the use- 
fullest, they may deserve pardon, and perhaps in- 
couragement ; since, though they be not yet solid, 
they may promise something that will be so ; and 
ev'n the best Trees present us their Blossoms, 
before they give us their Fruit. 

If the same Contemplator happens to see young 
people first shake the Tree in vain, and then climb 
it to gather unripe Fruit, it may afford him a re- 
presentation of Men's over eager and untimely pur- 
suits of several desirable things, and especially of 
Honour : For, as green Fruit, though of a good 
Kind, will not easily be shaken down by them that 
would gather it, but reduces them either to climb 
the Tree, or forcibly strike it off, which commonly 
bruises and disfigures what it procures ; and as 
the Fruit, when thus obtain'd, is but sowre, and un- 
wholesome, being neither sweetned nor concocted 
by Maturity, so that it usually both sets the Teeth 
on edge, and breeds Sickness in the Body, whereas, 
if the same Fruit were let alone till it were fully 
Ripe, and in Season, it would both readily drop 
into the Eater's mouth, and prove delicious, and 
more wholsome Food : So, when we greedily pur- 
sue after Honour, and Pleasure, of which this Life 

is 



Occasional Meditations. 69 

is not the proper Season, we not onely meet with 
Difficulties in acquiring them, but find not, in 
possessing them, either that Satisfaction, or that 
Advantage, that the Eagerness of our unruly Appe- 
tites promises us ; whereas, if we would stay con- 
tentedly till God's time be come, (which is always 
the best, and fittest) we should not steal, or force, 
but receive unfading Honours, and uncloying De- 
lights, by being presented with Incorruptible 
Crowns of Glory * by him, with whom there is fulness 
of Joy, and at whose right hand (the Station design'd 
for those that overcome the World's Allurements, 
and their own Impatience) there are Pleasures for 
evermore ;f that is, Eternal ones. 

Lastly, if towards the end of Summer, or of 
Autumn, our Reflector, coming to visit his Instruc- 
tive Tree, find it present him store of Fruit, and 
perhaps observes it to be grown taller since the last 
Winter, each Bough will afford him a lively Em- 
blem of a true Believer. For, as the loaded Branch 
makes use of the moisture it attracts from the dirty 
ground, to recede as much as it can from the Earth, 
and spends its sap in shooting up towards Heaven, 
and bearing Fruit for Men : so the devout Chris- 
tian improves the Blessings he receives of this 
inferior World, to elevate his mind above it : And 
the use that he makes of earthly Goods and Ad- 
* 1 S. Peter v. 4. f Psalm xvi. 11. 

vantages, 



70 A Discourse Touching 

vantages, is to raise his grateful Soul nearer to 
God, and dispense them by works of Charity to 
men. 



CHAP. V. 

THESE (Sophronia) are some, and but some, 
of the Thoughts, which the Occasional Con- 
sideration of a Fruit-tree might suggest to a 
Considering Person. And if we should lead our 
Reflector from' the Garden to the Woods, or to 
the River side, or into the Fields, or to the Street, 
or to a Library, or to the Exchange, or, in a 
word, to I know not how many other places I could 
name, I have some reason to think, that each of 
them would supply him with variety of Occa- 
sional Meditations. Wherefore, since the want 
of Themes will not, 'tis fit that somewhat else 
should, place Bounds to this Discourse. And 
since, by finding that I my self begin to be weary 
of writing, I have too much cause to fear that you 
are quite tir'd with reading, I think it high time 
to hasten to a Conclusion : Onely, before I make 
one, I must do our Meleteticks the right to ad- 
vertise you, that you would do them wrong if you 
should imagine, that in the pass'd Discourse I have 
either carefully enumerated, or fully display'd, the 
Advantages, which a devout and ingenious Con- 
tent- 



Occasional Meditations. 71 

templator may derive from the Exercise of the 
ways of Thinking I have been treating of. For, 
though I have in the past Discourse, especially those 
parts of it that are contain' d in the third prece- 
dent, and in this present fourth Section, said enough 
to recommend the Subject to any that is not much 
indispos'd to be prevail'd with ; yet I will not 
deny, but that, even in those two Sections, I have 
left much unsaid,, 

For, besides the several Advantages and ways 
of making Occasional Meditations already pointed 
at, there are other accounts upon which the prac- 
tice I would persuade may both benefit a pious 
Soul, and be made use of by an ingenious one. 
For the respects one thing may have to another 
are so numberless, and the mind of a rational 
man, vers-d in Meditations, may compound and 
disjoyn Notions so many ways, and may make 
such Inferences from them, and such Applications 
of them, that it frequently happens, that besides 
the Reflection suggested by that which gave the 
first Rise to his Meditations, he lights upon Con- 
ceipts differing enough from them, and perhaps 
better than they: As when Hounds, hunting a 
Hare, meet in their way with a Stag. For, 
though Philosophers seem to have justly enough 
rejected the Opinion, attributed to Plato, That all 
Knowledge is but Reminiscence, yet certainly the 

Mind 



72 A Discourse Touching 

Mind of a Man well furnish'd with variety of 
Notions, is, by the Analogy or Contrariety of 
Things and Notions in reference to each other, so 
easily and readily excited to lay them together, 
and discourse upon them, that he is oftentimes by 
any slight occasion helped to light (and that with 
a strange and almost surprizing facility) upon 
things that he would else have scarce taken the 
least notice of. When the Mind is once set on 
work, though the Occasion administred the first 
Thoughts, yet those thoughts themselves may, as 
well as the Object that excited them, become the 
Themes of further Meditation : and the Connec- 
tion of Thoughts within the Mind may be, and 
frequently is, so latent, and so strange, that the 
Meditator will oftentimes admire to see how far 
the Notions he is at length led to, are removed 
from those which the first Rise of his Meditation 
suggested. And by these Incidental Excursions 
he may sometimes be as much delighted and s-ur- 
pris'd as Samson* was, when going aside to look 
upon the Carcass of a Lion, he met with a Stock 
of Honey. 

But I can add one thing towards the inducing' 
you to exercise your self in the way of Thinking, 
we have all this while been speaking of, which 
though I had almost forgot to take notice of, it 

* Judges xiv. 8. 

will, 



Occasional Meditations. 73 

will, I doubt not, seem important to Sophronia, 
to whom it need not be a discouragement from 
aiming at one of trie noblest uses of Occasional 
Reflections, that it supposes not a bare acquaint- 
ance with them, but springs from an entire and 
(if I may so speak) intimate familiarity with our 
Meleteticks. For this use of Occasional Medita- 
tions, though it do but gradually differ from some 
of those that have been already mentioned, will 
perhaps by the devout (and consequently by So- 
phronia) be esteemed the highest Advantage that 
this way of Thinking can confer ; and it is, That 
the custom of making Occasional Reflections may 
insensibly, and by unperceiv'd degrees, work the 
Soul to a certain frame, or temper j which may 
not improperly be called Heavenly MindednesSj 
whereby she acquires an aptitude and disposition 
to make pious Reflections upon almost every 
Occurrence, and oftentimes without particularly 
designing it. But as this privilege will, as I was 
intimating, scarce fall to the share of any but those 
that, by long or frequent Exercise, have so accus- 
tom'd their minds to reflect upon what they see, 
that they continue that practice, as it were, of 
their own accord ; so when once, by such a con- 
stant kindness and hospitableness to such thoughts, 
that they will, as it were, come to the mind with- 
out calling, and make themselves its guests, with- 
out 



74 A Discourse Touching 

out particular Invitations, the Soul has attain'd 
that desirable Frame we lately call'd Heavenly 
mindedness, which is a Disposition and a Readi- 
ness to make Spiritual uses of Earthly things, 
both the Advantage and the Delight of that frame 
of heart cannot but be extraordinary. It must 
surely afford a great deal of satisfaction to an In- 
genious and Devout person, to be able to make 
the world both his Library and his Oratory. And 
which way soever he turns his eyes (not onely 
upon unobvious things, but even upon the most 
familiar ones) to behold something that instructs, 
or that delights him. And to find that almost 
every object that presents it self to his notice, 
presents also good Thoughts to his Mind, to be 
gather'd with as much Innocency and Pleasure, 
and with as little prejudice to the things that 
afford them, as Honey is gather'd by the industri- 
ous Bee from the differing Flowers she meets with 
in her way. Certainly, if we would carefully lay 
hold on, and duly manage, this help, it would 
prove a powerful Remedy to prevent or cure much 
of that Dulness and Drousiness, that do so fre- 
quently smother or blemish our Devotion. There 
would scarce any thing pass us, out of which we 
would not strike some spark or other of that Hea- 
venly Fire, or that would not contribute some- 
thing, either to kindle it, or to feed it, or to revive 

it, 



Occasional Meditations. 75 

it. If but half the precious time we impertinently 
trifle, or squander away, upon Employments that 
will be sure to cost us either Tears or Blushes, 
were carefully laid out in the cultivating of this 
kind of Thoughts, it might often save our Minis- 
ters the labour of insisting so long upon the Uses 
of their Doctrines, when the whole World would 
be a Pulpit, every Creature turn a Preacher, and 
almost every Accident suggest an Use of Instruc- 
tion, Reproof, or Exhortation. No Burial but 
would toll a Passing-bell to put us in mind of our 
Mortality : No Feast but would make us aspire to 
the Marriage-feast of the Lamb : No Cross but 
would add to our Desires to be dissolv'd and to be 
with Christ : No Mercy but would be a fresh En- 
gagement unto Obedience to so good a Master as 
the Author of it : No Happiness of others, but 
would prove an Encouragement to serve him that 
can give That, and much greater : No Misery of 
others, but would awake and heighten our Grati- 
tude, that we are priviledg'd from It : No Sin in 
our Neighbours, that would not disswade us from 
what we see look'd so unhandsomely in others : 
Nor anv Virtue of theirs, but would excite our 
Emulation, and spur us on to imitate or surpass 
It. In a word, when the devout Soul is come to 
make that true use of the Creatures, as to look 
upon them as men do upon water, that the Sun 

gilds 



7(> A Discourse, $•<?. 

gilds with his Beams, that is, not so much for it 
self as for the Reflective vertue it has to represent 
a more glorious Object ; and when she has, by long- 
practice, accustom'd her self to spiritualize all the 
Objects and Accidents that occur to her, I see not 
why that practice may not be one of the most 
effectual means for making good that magnificent 
Assertion of the Apostle, That all things ivork to- 
gether for good to them that love God.* A devout 
Occasional Meditation, from how low a Theme 
soever it takes its Rise, being like Jacob's Ladder, 
whereof though the foot leand on the Earth, the 
top reaclid up to Heaven. \ 

* Rom. viii. 28. f Gen. xxviii. 1:_\ 



OCC.l- 



^Ok5*?$^^ 




$fc3^«fc3^^ 



OCCASIONAL 

REFLECTIONS. 

The I. SECTION. 

Reflection I. 

Upon his manner of giving Meat to 
his Dogg. 

IGNORANTLY thankfull Creature, thou 
begg'st in such a way, that by what would 
appear an antedated Gratitude, if it were not a 
designless Action, the manner of thy Petitioning 
before-hand rewards the Grant of thy Request; 
thy Addresses and Recompence being so made and 
order'd, that the Meat I cast thee may very well 
feed Religion in me. For, but observe this Dogg ; 
I hold him out Meat, and my inviting Voice loudly 
encourages and invites him to take it: 'Tis held 
indeed higher than he can Leap ; and yet, if he 

Leap 



78 Occasional Reflections. 

Leap not at it s I do not give it him ; but if he do, 
I let it fall half way into his Mouth. Not unre- 
semblingly deals God with us ; He shews and 
holds forth to us (the Soul's true Aliment) Eter- 
nal Glory, and his most Gracious Word summons 
and animates us to attempt it. Alas! it is far 
above the reach of our Endeavours, and our De- 
serts, and yet if we aspire not to it, and strive not 
for it, in vain do we expect it ; but if we faithfully 
do what in us lies, and our Endeavours strain 
themselves to their utmost, God mercifully allows 
the Will for the Effect, measures our perform- 
ances by what they aim'd at, and favourably ac- 
cepting what we can do, for what we should do, 
He supplies the imperfections of our faint, but 
yet aspiring Attempts, by stooping Condescen- 
tions ; and what our Endeavours want of reaching 
up to, his Grace and Acceptation brings down. 
Piety is the condition, though not the price, of 
Heaven ; and (like the Wedding Garment in the 
Parable) though it give us not a Right to the Bea- 
tifick Feast, is, yet, that without which none shall 
be admitted as a duely qualify'd Guest : For 
though we cannot reach Heaven by our good 
Works, we shall not obtain it without them. 



RE- 



REFLECTION II. 

Upon his Distilling Spirit of Roses in 
a Limbick. 

ONE that knew how well I love the scent of 
Roses, and were ignorant of the Uses of this 
way of Distillation, would, questionless, think me 
very ill advis'd, thus hastily to deprive myself of 
the Flowers I most love, and employ Art to make 
them wither sooner than Nature would condemn 
them to do ; but those that know both the fading 
condition of Flowers, (which unimprov'd by Art, 
delight but whilst they are, what they cannot long 
be, fresh) and the exalting Efficacy of this kind of 
Distillation, will think this Artificial way, that 
Chymists take, of spoiling them, is an effect as well 
of their Providence as their Skill : For that pleas- 
ing and sprightly scent, that makes the Rose so 
welcome to us, is as short-liv'd and perishing, as the 
Flower, that harbours it, is fading ; and though 
my Limbick should not, yet a few days inevitably 
would, make all these Roses wither. But by this 
way of ordering my Roses, though I cannot preserve 
them, I can preserve that Spirituous and Ethereal 
part of them, for whose sake it is that I so much 
prize and cherish this sort of Flowers ; which, by 

this 



80 Occasional Reflections. 

this means, I preserve, not indeed in the fading 
Body, but in the nobler and abstracted Quintes- 
sence ; which purer and lastinger Portion of them, 
will be more highly fragrant than ordinary Roses 
are wont to be, ev'n whilst they are fresh, in that 
Season, when those Flowers, that have not been 
thus early and purposely destroy' d, will, accord- 
ing to the course of Nature, whereto they are left, 
wither and putrifie. 

Thus he that sees a charitable Person liberally 
part with that Money, which others are so fond of, 
if he be a stranger to the Operations of Faith, and 
the Promises of the Gospel, he will be apt to mis- 
take the Christian's Liberality for Folly, or Pro- 
fusion, and to think that he is fallen out with his 
Money : But he that remembers how clear a Pros- 
pect, and how absolute a Disposal of the future, 
the Scripture of Truth fto use an Angel's expres- 
sion) ascribes to him, that bid his Disciples make 
themselves Friends with the uncertain (or unfaith- 
fullj Mammon, (for so the use I sometimes meet 
with of the Greek word, together with the Con- 
text, invites me to render it) That when we fail, 
they may receive us into everlasting Habitations ; 
and he that shall likewise consider, not only the 
transitory Nature of Worldly Possessions, (from 
which their Perishing, or ours, will be sure e're long 
to Divorce us) but the inestimable Advantage, 

with 



Occasional Reflections. 81 

with which we shall receive in Heaven whatever 
we employ in pious Uses here on Earth, will con- 
clude this way of parting with our Wealth, the 
surest and gainfullest way of preserving it ; since 
the Christian, by parting but with what (however) 
he could not long keep, shall, through God's mu- 
nificent Goodness, obtain a much more valuable 
Treasure, that he shall never lose : So that thus 
to sacrifice Wealth to Charity, is not an early loss 
of it, but the right way of securing it ; for by this 
gainfull way, when we shall, in another World, be 
past the possibility of possessing our Riches in 
Kind, such an Employment of them may help us 
to enjoy them, though not in the capacity of 
Riches, yet in that noble capacity of Goods, under 
which Notion alone they are desirable ; and thus 
laid up, they may there procure us, what they 
never could here afford us, Happiness. 



REFLECTION III. 

Upon his being in great Danger wandring, on 

Mendip Hills, among covered Lead Mines 

that he knew not of. 

HOW have I travell'd all this while upon 
the Brink of the Grave ! I thought only 
to be out of my Way, but little dream'd to be so 

g near 



82 Occasional Reflections. 

near the end of all my Journeys, in that of my 
Life ; by Traversing to and fro amongst those 
deep and cover'd Pits, upon any one of which if 
my Horse had but chanc'd to stumble, (and the 
very Mine-men I at length met with, think it a 
kind of Miracle he did not) I had been Kill'd and 
Bury'd at once, and my Fate had been for ever as 
much conceal'd from my Friends as my Body : 
And all this escape a Work so totally of God's 
Goodness, that I did not so much as know my 
Danger till I was past it ; so that it seem'd, sent, 
but to give me occasion of rejoycing in my Deli- 
verance. How vast a Debt of Gratitude then do 
I owe to God ? and how extremely do I fall short 
of acquitting my self of it ? since, besides, that I 
make him but very unsuitable Returns for the 
Blessings I know I have receiv'd, I receive from 
him signal Blessings, that I do not so much as 
know of, and which consequently I am very unlike 
particularly to acknowledge. But this gracious 
Rescue, from so great and unexpected a Hazard, 
shall, I hope, teach me henceforth to beware, both 
of security, since I often fall into Dangers that I 
know not ; and of Distrusts of God's Providence, 
since I have found it so watchful to deliver me 
from those that I fear'd not. 



RE- 



REFLECTION IV. 

His Horse stumbling in a very fair way, 

HERE is a patch of way, to which any less 
smooth than a Bowling-green were rugged, 
and in which it seems not only so unlikely, but so 
difficult, for a Horse to trip, that nothing could 
have made me believe a Horse could have stumbled 
here, but that mine has dangerously done so. 
This Jade has this very Evening earry'd me safely 
through ways, where stumbles were so much to be 
expected, that they were to have been forgiven ; 
and now in a place so smooth, that sure he could 
not faulter in it, only out of Curiosity and Trial, 
he falls under me so Lubberly, that I as much 
admir'd my Escape as Danger : But 'tis too usual 
with us, unfaultringly to traverse Adversities 
rough ways, and stumble in Prosperities smooth- 
est paths. The Observation is almost as Old as 
Prosperity, That Fortune ruins more Persons 
whilst she Embraces them, than whilst she would 
Crush them : But though the Observation be very 
common, it is not more so, than 'tis to see ev'n 
those that make it, add to the instances that jus- 
tifie it. I have seldome yet been so fortunate as 
to be obnoxious to that less frequently pitied 
than disarming Danger : Fortune has seldome yet 

g 2 vouch- 



84 Occasional Reflections. 

vouchsafe! to turn Syren to pervert me ; and she 
has hitherto given me much more Exercise for my 
Constancy than for my Moderation. I think too, 
that without slandering my self, I may confess, 
that I have sometimes wisht my self in the Lists 
with that bewitching Enemy, Prosperity ; and 
increas'd the Number of those many, who never 
think so fair an Adversary formidable till they 
find themselves Vanquish'd by her : But upon 
second Thoughts, I judge it better, to leave the 
choice of my Antagonist to him, who not only 
best knows my Strength, but gives it me ; especi- 
ally, when I consider, that as we are all of us 
naturally such S tumblers, that (as Solomon speaks 
in somewhat another sense) even the just Man falls 
seven times a. Day, Prov. 24. 16. so it is observ'd in 
S tumblers, that they are most so in fair way ; into 
which, if Providence lead my steps, I shall think 
it seasonable to pray, and lead us not into Tempta- 
tion ; and shall not think it unseasonable to re- 
member, That Ice is at once the smoothest and 
the slipperest of ways, and that (the Jadishness of 
our Natures well consider'd) there is no way 
wherein we ought to Travel with more heed, than 
that whose treacherous Evenness would divert us 
from taking heed to our way. 



RE- 



REFLECTION V. 

Upon two very miserable Beggars^ begging together 
by the High-way. 

BEHOLD this fore-most Wretch, whose 
strange Deformity and ghastly Sores equally 
exact our Pity and our Horrour ; he seems so fit 
an Object for Compassion, that not to exercise it 
towards him can scarce proceed from any other 
Cause than the not having any at all : The sadness 
of his Condition is augmented by his want of Eyes 
to see it ; and his Misery is such, that it calls for 
an increase of Pity, by his being so Distracted, 
as to desire a longer Life, or rather longer Death : 
He sues more movingly to the Eye than to the 
Ear ; and does Petition much less by what he 
says, than what he is : Each several Member of his 
tortur'd Body is a new Motive to Compassion, and 
every Part of it so loudly pleads for Pity, that (as 
of Scoulds) it may (in another sense) be said of 
him, that he is all Tongue. But yet this other 
Beggar thinks not his Condition the less deplor- 
able for his Companion's being the more so : He 
finds in the Diseases of his Fellow as little Con- 
solation, as Cure ; nor does he at all think himself 
supply'd with a deficient hand, because the other 
wants one. And therefore, he is as importunate 

for 



86 Occasional Reflections. 

for Relief, as if all Miseries were not only heap'd 
on him, but confm'd to him : His fellow's Burthen 
lightens not his Load ; and if Fortune never had 
persecuted any other, he could not more deplore 
nor resent her Persecutions ; so that, if we should 
judge of their Miseries rather by the Ear than by 
the Eye, this latter's sadder Complaints would 
move us to decree him the Advantage in point of 
Wretchedness. 

Translate now (O my Soul) all this unto Spiri- 
tuals ; and as we measure the straightness of 
Lines, not by a Rammes Horn, but a Ruler ; so 
be not thou so Rash, as to infer thy Health from 
others more forlorn and desperate Diseases : Let 
not the greater difficulty of another's Cure, lessen 
the sollicitousness of thy Care for thine, nor make 
thee the less earnest in the Imploring and Labour- 
ing for Relief. In so deprav'd an Age as Ours, 
one may (and perhaps in vain too) search Hell to 
find wickeder Men than are. to be, but too fre- 
quently, met with upon Earth : He will scarce be 
innocent, that will think himself so as long as he 
finds a Man more culpable than he ; and he shall 
scarce ever judge himself Guilty, whom the sight 
of a Guiltier will absolve : Nor will that Man (till 
'tis perhaps too late) be apt to attempt an Escape 
from the Pollutions of the JVorld, that stays till he 
can see none more inextricably intangl'd in them 

than 



Occasional Reflections. 87 

than himself. Do not therefore, O my Soul, con- 
tent thyself with that poor comparative Innocence 
that in Heaven (which it will never bring thee to) 
has no place, by reason of the absence of all viti- 
ous Persons ; and in Hell itself (which it secures 
not from) can afford only the ill Natur'd consola- 
tion of not being altogether as Miserable as the 
wretchedest Person in that place of Torment. 



REFLECTION VI. 

Sitting at ease in a Coach that went 
very jast. 

AS fast as this Coach goes, I sit in it so much 
_ at Ease, that whilst its rapid Motion makes 
others suspect that I am running for a Wager, this 
lazy Posture, and this soft Seat, do almost as much 
invite me to Rest, as if I were A-bed. The hasty 
Wheels strike fire out of the Flints they happen 
to run over, and yet this self-same swiftness of 
these Wheels, which, were I under them, would 
make them Crush my Bones themselves into Splin- 
ters, if not into a Jelly, now I am seated over 
them, and above their reach, serves but to carry 
me the faster towards my Journey's end. Just 
so it is with outward Accidents, and Conditions, 

whose 



88 Occasional Reflections. 

whose restless Vicissitudes but too justly and too 
fitly resemble them to Wheels : When they meet 
with a Spirit that lies prostrate on the Ground, 
and falls Grovelling beneath them, they disorder 
and oppress it : But he, whose high Reason, and 
exalted Piety, has, by a noble and steddy Con- 
tempt of them, plae'd him above them, may enjoy 
a happy and a setled Quiet, in spight of all these 
busie Agitations, and be so far from resenting any 
prejudicial discomposure from these inferiour Re- 
volutions, that all those changes, that are taken 
for the Giddy turns of Fortune's Wheel, shall 
serve to approach him the faster to the blest 
Mansion he would arrive at. 



REFLECTION VII. 

Upon the Sight of a Wind-mill standing 
still. 

Genorio, Eusebius, Lindamor. 

Gen.~\J r OVH Eyes, Gentlemen, have been so 
M long fix'd upon this Wind-mill, that in 
spight of the Barrenness of the Subject, I cannot 
but suspect it may have afforded one, or each of 
you, an Occasional Meditation. 

Euseb. To justifie your Conjecture, Genorio, 

I 



Occasional Reflections. 89 

I will confess to you, That I was considering with 
my self, that if one, who knew not the Miller's 
Trade, and Design, should look upon this Struc- 
ture, he would think the Owner worthy of so in- 
commodious a Mansion, if not of a Room in 
Bedlam; for we see he has chose to erect this 
Fabrick in a Solitary place, and upon the cold 
and bleak top of a swelling Ground, where no- 
thing shelters it from the Violence of a Wind, 
whilst its high Scituation exposes it to the suc- 
cessive Violences of them all : But he that is ac- 
quainted with the Exigencies of the Miller's 
Design, and Trade, will think he has made a very 
proper choice, in seating himself in a place where 
no Wind can blow, that he shall not be able to 
make an Advantage of. And having consider'd 
this, Genorio, my Thoughts, when you interrupted 
them, were making this Application of it, That 
we ought not to be too forward to censure Men, 
otherwise Virtuous, and Discreet, for engaging 
themselves upon some accounts to troublesome 
and unsettling Employments ; for if th' end be 
not mischosen, the means are to be estimated by 
their tendency thereunto ; and though a calmer 
condition of Life, might be in it self more desir- 
able, yet when a more expos'd one, can make him 
that is qualify'd for such Employments more ser- 
viceable in his Generation, this may, upon that 

account, 



90 Occasional Reflections, 

account, be more Eligible than the other, since, 
as it exposes him to more hardships, so, in those 
very hardships, it affords him more Opportunities 
of prosecuting his Aims, so that his Station is re- 
commended to him by those very Circumstances 
that make other Men dislike it. 

Gen. But may not I also know what Thoughts 
this worthy Theme suggested to Lindamor ? 

Lind. I was, Genorio, taking notice, that this 
whole Fabrick is indeed but a large Engine, where 
almost every thing, as well as the Sails and the 
Wheels, is fram'd and fitted for the Grinding of 
Corn : but, though this whole Structure be Arti- 
ficially enough contriv'd, yet it can now do nothing 
in order to its end, for want of such a light and 
Airy thing as a breath of Wind, to put all this 
into Motion ; And, Genorio, this Wind-mill, thus 
consider'd, brought into my Mind the condition 
of a great Lord, that you and I not long since 
Visited, and who is far from being the only Person 
to whom the Reflection may be applicable ; for 
one that not knowing his Humour, and his Aims, 
should see how great a Provision his plentifull 
Fortune, and his Skill to manage it, have laid to. 
gether, of those things which are wont to be 
thought the chiefest Instruments (and perchance 
the chief Parts) of Happiness, would be apt to 
envy his Condition, as discerning nothing that is 

want- 



Occasional Reflections. 91 

wanting to it. But alas ! the Man expects and 
covets Esteem, and Reputation ; and though Fame 
have these Resemblances to the Wind, that 'tis 
an Airy and Unsolid thing, which we must receive 
from others, and which we are not only unable to 
procure for our selves, but know not how long we 
shall keep it when we have it, yet the want of this 
alone makes all the rest utterly insufficient for his 
satisfaction. Thus the not so Great, as Ambitious 
Alexander, after all the Blood he had spilt in 
Conquering the World, is said to have shed Tears, 
that he had Conquer'd but one, when a Philo- 
sopher told him there were more. And all the 
Favours that the greatest Potentate upon Earth 
could heap upon proud Haman, were, by his own 
Confession, unable to make him think himself 
happy, as long as he could not neglect a Captives 
neglect of him ; all his Greatness did him no good, 
if but one Man had the Courage not to Bow to it ; 
and an unsatisfy'd Appetite of Revenge, quite 
spoil'd the Relish of the great Monarch's Favours, 
and the fair Hester s banquets. Nor do I doubt, 
Genorio, that we often marvel, if not repine, at 
Providence upon a great Mistake ; for by refusing 
to be God's Servants, men usually become so to 
their own unruly Passions, and Affections. And 
therefore, we often very causelesly Envy the Great 
and Rich, as if they were as happy as the Ad- 
vantages 



92 Occasional Reflections* 

vantages vouchsaf 'd them, would make a wise and 
good Man ; whereas perhaps the Man courts a 
Reputation, that is not to be acquir'd by what 
Men have, but by what they are, and do ; or else 
he is in love with a Lady that loves not him, or 
loves another better : And the Coyness of a Mis- 
tress, the greater Title of a Neighbour, or some 
such trifling accident, that another would either 
not be subject to, or not be much concern d for, 
will keep him from Enjoying any of those very 
things, for which By-standers Envy him : So just 
it is, that in Estimating a Man's condition, we 
should not only consider what Possessions he has, 
but what Desires. 



REFLECTION VIII. 

Upon his Paring of a rare Summer 
Apple. 

HOW prettily has curious Nature painted 
this gawdy Fruit ? Here is a green that 
Emeralds cannot, and Flora's self might boast: 
And Pomona seems to have affected, in the fresh 
and lively Vermilion that adorns this smooth 
Rind, an Emulation at Rubies themselves, and to 
have aim'd at manifesting, That she can give her 

Vege- 



Occasional Reflections. 93 

Vegetable productions, as Lovely, and Orient, 
though not as lasting, Colours as those that make 
Jewels pretious Stones ; and if, upon the hearing 
the Praises this Scarlet deserves, her Blushes en- 
noble her own Cheeks with so Vivid a Colour, 
perhaps such a Livery of her Modesty might jus- 
tifie her Pride. In a word, such pure and tempt- 
ing Green and Red dye this same polish'd Skin, 
that our Vulgar boldness must be no longer ques- 
tion'd, for rend'ring that Fruit an Apple, that 
inveagled our first Parents : But though these 
winning Dyes delight me strangely, they are Food 
for my Eye alone, and not my Stomach ; I have 
no Palate for Colours, and to relish this Fruit 
well, and know whether it performs to the Taste 
what it promises to the Sight, and justifie that 
Platonick definition which styles Beauty the Lustre 
and Flower of Goodness; all this Gay out-side is 
cut and thrown away, and passes but for Parings. 
Thus in Opinions, though I look with Pleasure 
on that neat fashionable Dress, that smoother 
Pens so finely Cloath them with, and though I be 
delighted with the pretty and spruce Expressions, 
that Wit and Eloquence are wont to trick them 
up with ; yet when I mean to examine their true 
Relish, that, upon liking, I may make them mine, 
I still strip and divest them of all those flattering 
Ornaments (or cheating Disguises rather) which 

so 



94 Occasional Reflections. 

so often conceal or mis-represent their true and 
genuine Nature, and (before e'r I swallow them) 
after they have been admitted by the more delu- 
sible faculty we call Fancy, I make them pass the 
severer scrutiny of Reason. 



REFLECTION IX. 

Upon his Coaches being stopt in a narrow 
Lane. 

HERE, for ought I can guess, my stay is 
like to be long enough, to afford me the 
leisure of a Reflection on it : For I have found 
already, in this narrow Lane, a very large Scene 
to exercise my Patience in ; and this Churlish 
Dray-man seems resolv'd to be as tedious to me, 
as Ludgate-hill is to his Horse, when his Cart is 
over-loaden. They that are going on Foot to the 
same place this Coach should carry me to, find 
not their Passage hindred, or their Way obstructed, 
by that which keeps me here ; and were I dispos'd 
to leave my Coach behind, and Foot it after them, 
I might in their Company sooner reach the place 
my Designs and Affairs call me to, than I shall 
(probably) be supply' d with hopes of getting 
quickly out from hence. Alas ! How frequently 

falls 



Occasional Reflections. 95 

falls it out thus In our Journeys towards Heaven ? 
Those whom their adverse Fortune, or a Noble 
Scorn, hath stript of, or releas'd from, these trou- 
blesome and intangling Externals, may tread the 
Paths of Life nimbly, and cheerfully, being un- 
stopt by many Obstacles, that intercept the Pro- 
gresses of others. But those stately Persons, 
whose Pride or Effeminacy will not permit them 
to move an Inch towards Heaven, unless they may 
be carry 'd thither in Pleasure's easie Coaches, and 
who will not bate a Superfluity, or lay by the 
least Circumstance or Punctilio of Grandezza, to 
lessen themselves into a capacity of entring in at 
the strait Gate, may soon find these treacherous 
and over-lov'd Conveniences turn'd into cumber- 
some Cloggs, and real Impediments, that will, if 
not Block up, at least Obstruct the passage to the 
Seat of so much Joy ; that ev'n to be cast Ashore 
there, by Shipwrack, w r ere a Blessing ; and that 
he is thought unworthy to be admitted there, that 
cannot think it his Happiness to reach that place 
himself, though he leave all behind him to get 
thither. 



RE- 



REFLECTION X. 

Looking through a Perspective Glass upon a Vessel 

we suspected to give us Chase, and to be 

a Pyrat.* 

THIS Glass does indeed approach the dis- 
trusted Vessel, but it approaches her only 
to our Eyes, not to our Ship ; if she be not making 
up to us, this harmless Instrument will prove no 
Loadstone to draw her towards us, and if she be, 
it will put us into a better readiness to receive 
her. Such another Instrument in relation to 
Death, is the Meditation of it ; (by Mortals so 
much, and so causelessly, abhorr'd) for though 
most Men as studiously shun all Thoughts of 
Death, as if, like nice Acquaintances, he would 
forbear to Visit where he knows he is never thought 
of, or as if we could exempt our selves from being 
Mortal, by forgetting that we are so ; yet does 
this Meditation bring Death nearer to us, without 
at all lessening the real distance betwixt Us and 
Him : If that last Enemy be not yet approaching 
us, this innocent Glass will no more quicken his 
pace, than direct his steps ; and if he be, without 
hastning his Arrival, it will prepare us for his 
Reception : For my part, my Beardless Chin al- 

* Sailing betwixt Roterdam and Graves-end on Easter-day, 1648. 

lows 



Occasional Reflections. 97 

lows me to presume, that by the course of Nature, 
I have yet a pretty stock of Sand in the upper 
part of my Hour-glass ; Wherefore, though I am 
too Young to say with Isaac, behold, now I am 
Old, And I know not the Day of my Death, Gen. 
27. 2. yet since the Youngest and Lustiest of us 
all, has cause to say with the Mirrour of Patience, 
When a few Years are come, then shall I go the 
way whence I shall not return, Job 16. 22. and 
since 'tis the wise Man's Counsel, Not to boast our 
selves of to Morrow, because we know not what a 
Day may bring forth. I will endeavour (to use 
our Saviour's tearms) To take heed to my self, lest 
at any time that Day come upon me unawares, 
Luke 2\. 34. And as the only safe Expedient in 
order thereunto, I will (in imitation of holy Job) 
All the Days of my appointed time wait till my 
Change come, Job 14. 24. 



Thi 



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The II. Section, 

Containing 

OCCASIONAL REFLECTIONS, 

Upon the 
Accidents of an Ague. 



Meditation I. 

Upon the first Invasion of the Disease. 

THIS Visit, (Dear Sophronia*) which you in- 
tended but for an act of Kindness, proves 
also one of Charity ; for though it be not many 
hours since we parted, and though you left me 
free from any other discomposure than that which 
your leaving me is wont to give me ; yet this little 
time has made so great a change in my Condition, 
as to be, I doubt not, already visible in my Looks : 
For whilst I was sitting quietly in my Chamber, 

* A name often given by the Author to his excellent Sister R. who was 
almost always with him dining his Sickness. 

and 



Occasional Reflections. 99 

and was as far from the Thoughts of Sickness, as 
from any such disorders as are wont to be the 
occasions of it ; and whilst I was delightfully en- 
ter tain'd, by an Out-land ish Virtuoso that came to 
Visit me, with an Account of the several attempts 
that are either made, or design'd, in foreign Parts, 
to produce Curiosities, and improve Knowledge ; 
I was suddenly surpris'd with a Chilness, and a 
Shivering, that came so unexpected, and increas'd 
so fast, that it was heightned into a downright Fit 
of an Ague, before I could satisfie my self what it 
was. But I confess, that this unwelcome accident 
had not amaz'd me, as well as troubled me, if I 
had sufficiently consider'd to what a strange num- 
ber and variety of Distempers these frail Carcases 
of ours are Obnoxious ; for, if I had call'd to mind 
what my Curiosity for Dissections has shown me, 
and remembered how many Bones, and Muscles, 
and Veins, and Arteries, and Grisles, and Liga- 
ments, and Nerves, and Membranes, and Juices, 
a humane Body is made up of, I could not have 
been surprised, that so curious an Engine, that 
consists of so many pieces, whose Harmony is 
requisite to Health, and whereof not any is super- 
fluous, nor scarce any insensible, should have some 
or other of them out of order ; it being no more 
strange that a Man's Body should be subject to 
Pain, or Sickness, than that an Instrument with 

H 2 above 



100 Occasional Reflections. 

above a thousand Strings (if there were any such) 
should frequently be out of Tune, especially since 
the bare change of Air may as well discompose 
the Body of a Man, as untune some of the Strings 
of such an Instrument; so that ev'n the inimit- 
able Structure of humane Bodies is scarce more 
admirable, than that such curious and elaborate 
Engines can be so contriv'd, as not to be oftner 
out of order than they are ; the preservation of so 
nice and exact a Frame being the next wonder to 
its Work-man-ship. And indeed, when I consider 
further, how many outward accidents are able to 
destroy the Life, or, at the least, the Health, ev'n of 
those that are careful to preserve them ; and how 
easily the Beams of a warm Sun, or the Breath of 
a cold Wind, or too much, or too little Exercise, 
a Dish of green Fruit, or an infectious Vapour, or 
ev'n a sudden Fright, or ill News, are able to pro- 
duce Sickness, and perhaps Death ; and when I 
think too, how many evitable Mischiefs our own 
Appetites, or Vices, expose us to, by acts of In- 
temperance, that necessitate the Creatures to of- 
fend us, and practices of Sin, whereby we provoke 
the Creator to punish us ; when I say, I consider 
all this, and consequently how many Mischiefs he 
must escape that arrives at Gray -hairs ; I confess, 
the commonness of the Sight cannot keep me from 
thinking it worth some wonder, to see an Old man, 

espe- 



Occasional Reflections. 101 

especially if he be any thing Healthy. But these 
kinds of Thoughts {Sophronia) are seldom enter- 
tain'd, unless they be excited by some unwelcome 
Occasions ; and when we are long accustomed to 
Health, we take it for granted, that we shall en- 
joy it, without taking it for a Mercy that we are 
so ; we are not sensible enough of our continual 
need and dependance on the divine Goodness, if 
we long and uninterruptedly enjoy it ; and by that 
unthankful heedlessness we do, as it were, neces- 
sitate Providence to deprive us of its wonted sup- 
ports, to make us sensible that we did enjoy, and 
that we always need them : It being but fit that 
Mercies should cease to be constant, which, their 
constancy only, that should be their indearment, 
keeps us from entertaining as Mercies; I will 
therefore {Sophronia) endeavour to derive this ad- 
vantage from this sudden Fit of Sickness, to make 
me thankful for Health, when God shall be 
pleas'd to restore it me, and to keep me from 
reckoning confidently upon the lastingness of it : 
For though we are very unapt to take ev'n the 
Wise man's Counsel, where he forbids us to boast 
our selves of to Morrow, because we know not what 
a Day may bring forth ; yet by such accidents I 
find, that Solomon spoke much within compass, 
and had not done otherwise, if for a Day he had 
substituted an Hour : For so many, and so various 

are 



102 Occasional Reflections. 

are the unfore-seen accidents to which we poor 
Mortals are expos'd, that the continuance of our 
Health, or Prosperity, do much more merit our 
thanks, than the interruption of them can deserve 
our wonder. And I must confess, (Sophronia) 
that though my falling Sick may be but my un- 
happiness, my being so much surpris'd at it was 
my fault, 



MEDITATION II. 

Upon the immoderate Heat and Cold 
of the Aguish Fit. 

ONE that, not knowing what Ails me, should 
come in, and see me in this soft Bed, not 
only cover'd, but almost oppress'd, with Cloaths, 
would confidently conclude, that, whether or no I 
be distress'd by the contrary Quality, I cannot at 
least be troubled with Cold; and if he himself 
were so, he will be apt to Envy me. And if in- 
stead of coming in my Cold fit, he should Visit 
me in my Hot one, and see me with my Shoulders 
and Arms quite uncover'd, and nothing but the 
single Sheet on the rest of my Body ; he would be 
apt to think, that I must lye very cool. But alas ! 
in spight of all that lies upon me, an internal 
Frost has so diffus'd it self through every Part, 

that 



Occasional Reflections. 103 

that my Teeth chatter, and my whole Body does 
shake strongly enough to make the Bed it self do 
so ; and, though I still wish for more Cloaths, yet 
those that are heap'd on me, can so little controle 
this preternatural Cold, that a Pile of them might 
sooner be made great enough to Crush than to 
Warm me : So that when I Travel] 'd ev'n in 
frosty Nights, the Winter had nothing near so 
strong an Operation on me. And as that external 
Cold was far more supportable whilst it lasted, so 
it was incomparably more easie for me, by Exer- 
cise, and otherwise, to deliver myself from it. 

Thus, when a Great or Rich Man's mind is dis- 
temper'd with Ambition, Avarice, or any immo- 
derate Affection, though the By-standers, that see 
not what disquiets him, but see what great store 
of Accommodations fortune has provided for him, 
may be drawn to Envy his Condition, and be kept 
very far from suspecting that he can want that 
Contentment, the means of which they see him so 
Richly supply'd with : And yet alas ! as the Colder 
heat of the external Air is much less troublesome 
to a Man in Health, though furnished with an 
ordinary proportion of Cloaths, than the Cold or 
Hot fit of an Ague, with a pile of Blankets first, 
and then a single Sheet ; so to a Vigorous and 
Healthy constitution of mind, External inconve- 
niences are much more supportable than any 

Accom- 



104 Occasional Reflections. 

Accommodations can make the condition of a dis- 
tempered Soul. Let ns not then judge of Men's 
happiness, so much by what they have, as by what 
they are, and consider both, that Fortune can but 
give much, and it must be the Mind that makes 
that much enough : And that, as 'tis more easie to 
endure Winter, or the Dog-days in the Air, than 
in the Blood ; so a Healthful mind, in spight of 
Outward inconveniences, may afford a Man a con- 
dition preferrable to all External accommodations 
without that. 



MEDITATION III. 

Upon the Succession of the Cold and 
Hot Fit. 

WHEN the cold Fit first seiz'd me, me- 
thought it was rather melted Snow than 
Blood that Circulated in my Veins, where it 
mov'd so Inordinately, and maintain'd the vital 
Flame so Penuriously, that the greatest Sign 
which was left to distinguish this Cold from that 
of Death, was, its making me shake strong enough 
to shake the Bed I lay on. I call'd for more and 
more Cloaths, only because I needed them, not 
because I found any relief by them : I fancy'd the 
torrid Zone to be of a far more desirable Consti- 
tution 



Occasional Reflections. 105 

tution than that we call the Temperate ; and as 
little as I am wont to reverence vulgar Chymists, 
I then envy'd their Laborants, whose imployment 
requires them to attend the Fire : But when the 
Cold Fit was once over, it was quickly succeeded 
by a Hot one, which after a while I thought more 
troublesome than it. I threw off the Cloaths 
much faster than my former importunity had pro- 
cured them to be laid on me ; and I, that could a 
little before scarce feel all that had been heap'd 
on me, could not now support a single Sheet, but 
thought its weight oppress'd me. 

I envied the Inhabitants of Norway, and Iceland, 
far more than those that dwell either in the richest 
Province of East-India, or of the Golden Coast 
it self: And of all Creatures, not Rational, I 
thought the Fishes the happiest, since they Live 
in a cool Stream, and, when they please, may 
Drink as much as they List. 

If then (Sophronia) the self-same Person may, 
within less than two hours, have such different 
apprehensions of his own Condition, as now to 
complain of that as a sad Grievance, which but 
an hour before he wish'd for as a Relief ; we may 
well acknowledge, that we frequently mistake in 
estimating the Hardships and Afflictions w T e com- 
plain of, and find them not so uneasie as we make 
them, whilst we not only endure the whole Af- 
fliction 



1 06 Occasional Reflections. 

fliction that troubles us, but often increase it, by 
repining at the envied Conditions* of others. 

An afflicted Man is very apt to fancy, that any 
kind of Sickness, that for the present troubles 
him, is far less supportable than if it were ex- 
chang'd for another Disease ; and imagines his case 
to be so singular, that one cannot say to him in 
Saint Paul's Language, No Temptation has befallen 
you, but that which is common to Men. 1 Cor. 10. 13. 
He presumes, that he could far more easily sup- 
port his Crosses, if instead of his present Disease, 
he had this or that other ; though, if the Exchange 
were made, he would perchance wish for his first 
Sickness ; if not be as much troubled at his own 
Folly, as with the Disease. He that is tormented 
with the Gout, is apt to envy any Sick man that 
is exempted from that Roaring pain, and able to 
walk about ; He that is swell'd with the Dropsie, 
fancies all Persons happy whose Diseases allow 
them Drink to quench their Thirst : And the 
Blind man envies both these, and thinks no Per- 
sons so miserable in this World as those that can- 
not see the World. Feavers burn us, Agues 
shatter us, Dropsies drown us, Phrensies unman 
us, the Gout tortures us, Convulsions wrack us, 
Epilepsies fell us, Colicks tear us ; and in short, 
there is no considerable Disease that is not very 

* Ed. 1. condition. 

trouble- 



Occasional Reflections. 107 

troublesome in itself, how ever Religion may 
sanctifie and sweeten it : For as a Fortress, whose 
Defendants are not Treacherous, can scarce be 
taken otherwise than either by Famine, or Storm ; 
so Life, for whose preservation Nature is so faith- 
fully sollicitous, cannot be extinguish'd, unless 
either Chronical Diseases do Lingringly destroy, 
or some Acute do hastily snatch it away. And 
indeed, if a Disease prove Mortal, 'tis no more 
than is to be expected, if it tire out the Patient 
with tedious Languishments, or else dispatch him 
with dismal Symptoms : Nor is it in point of Sick- 
ness only, that we are often more unhappy than 
we need, by Fancying ourselves more unhappy 
than we should be, if we were allow'd to exchange 
that which now troubles us, for any thing which 
does not. But there are Evils, which, though 
exceeding contrary in appearance, and circum- 
stances, do yet agree in being extremely trouble- 
some ; as the possest Wretch our Saviour cured 
in the Gospel, though he were sometimes cast 
into the Fire, and sometimes into the Water, yet 
in both states was tormented by the same Devil, 
who in variety of Inflictions still express'd the 
same Malice. But we should make a righter Es- 
timate of suffering, if we did but consider, that 
much uneasiness is annex'd to an Afflicted condi- 
tion in general ; and that, therefore, which we are 

sen- 



108 Occasional Reflections. 

sensible of, may proceed rather from the general 
nature of Sicknesses, and Crosses, than from the 
particular Kind and Degree of ours. And indeed, 
if a Man were permitted to exchange his Disease 
with those of others, he would often find his 
granted wishes to bring him a variety of Mischiefs, 
rather than an Exemption from them ; and many 
of those that we Envy, as thinking them far less 
Sufferers than our selves, do look with invidious 
Eyes On us, and do but dissemble their Grievances 
more handsomely than we, not find them more 
easie than ours. And that of Saint Peter may be 
more generally apply'd, than most Men think, 
where he exhorts to constancy, upon this consi- 
deration, That the same Sufferings are accom- 
plislid upon our Brethren in the World, 1 Pet. 5. 9. 
For 'tis all one as to the Efficacy of this Lenity,* 
whether our Afflictions be the same with those of 
others, in Kind, or not Superiour to them in De- 
gree : And I doubt not, but we should support 
many of our Grievances as easily as those for 
which w r e wish them exchang'd, if the chief ac- 
count upon which they trouble us, were not rather 
that they are the present ones, than the greatest. 

* Read, " Lenitive." 

MEDI- 



MEDITATION IV. 

Upon the being let Blood. 

ONE of the most troublesome Symptoms in 
almost all Feaverish Distempers, is wont to 
be Thirst; and in mine it was importunate to a 
degree, that made me very much so, in frequently 
sollicking those that were about me for Drink, 
which, in the heat of the Fit, seem'd so desirable 
an Object, that it then much lessen'd my wonder 
at that parch' d King's agreement, who, urg'd with 
Thirst, sold his Liberty for a full Draught of cold 
Water. But alas ! I sadly found, that the Liquor 
I swallow'd so Greedily afforded me but a very 
transient Relief, the latter being gone almost as 
soon as the former had pass'd thorow my Throat, 
so that not only it did but amuse me, not Cure 
me ; but, which is worse, Drinking it self increas'd 
my Thirst, by encreasing the Feaver, whose un- 
easie Symptom that was. Wherefore, seeing all 
the cooling Juleps that could be administer'd, did 
free me from nothing but the Expectation of 
being much reliev'd by such slight and palliative 
Medicines ; the Doctor thought himself this Day 
oblig'd to a quite contrary, and yet a more gene- 
rous Remedy ; and order'd, that, instead of giving 
me Drink, they should take away Blood, as judg- 
ing 



110 Occasional Reflections. 

ing it the best and far the surest course to take 
away the uneasie Spmptom, by removing that 
which Foments the cause. 

Thus when the Mind is distemper'd with tur- 
bulent Commotions, and the disquieted Appetite 
does too restlessly and eagerly crave Objects, 
which, though perhaps in themselves not abso- 
lutely Bad, are at least made, by a Conjunction of 
Circumstances, unfit and dangerous for the Person 
that longs for them : "We, like unskilfull or unruly 
Patients, fondly imagine, that the only way to 
appease our Desires, is, to grant them the Objects 
they so Passionately tend to. But the wise and 
soveraign Physician of Souls, who considers not 
so much what we do wish, as what we should 
wish, often discerns, that this praeternatural Thirst 
indicates and calls for a Lancet, rather than a Ju- 
lep ; and knows it best to attempt the Cure, rather 
by taking away somewhat that we have, than by 
giving us that which only a Spiritual superfluity 
reduces us to want : And in effect, we often see, 
that as a few Ounces of Blood taken away in a 
Feaver, does cool the Patient more than the giving 
him ten times as much Drink would do ; so a few 
Afflictions, by partly letting out, and partly mode- 
rating our corrupt Affections, do more compose 
and appease a Mind molested with inordinate 
Appetites, than the Possession of a great many of 

the 



Occasional Reflections. Ill 

the Objects we impotently desire. Whilst our 
Appetites are roving, and unreasonable, and in- 
satiate, the obtaining of this or that particular 
Object does but amuse the Patient, not take away 
the Disease: whereas seasonable, and sanctify'd 
Crosses, that teach us to know our selves, and 
make us sensible how little we deserve, and how 
little the things we are so Greedy of could make 
us happy, if obtain'd, may reduce us to a Resig- 
nation, and Tranquility of Mind, preferrable to 
those over-valu'd things, which, as it keeps us 
from enjoying, so it keeps us from needing. Thus 
Zacheus, who, whilst a Publican, never thought he 
had enough, when he had once entertain'd our 
Saviour, though he offer'd to make a quadruple 
Restitution of what ever he had fraudulently ac- 
quir'd, was, upon a sudden, by being freed from 
Avarice, grown so Rich, that he was forward to 
give no less than half he had to the Poor ; as if 
his Divine Guest had wrought upon his Goods, 
such Miracles as he had done upon the five 
Loaves, and two Fishes, of which the Remains 
amounted to more than the whole Provision was 
at first. 



MEDI- 



MEDITATION V. 

Upon the Taking of Physick, 

THE last bitter Potion that I took, (Sophro- 
nia) was, I remember, sweetned with the 
hopes were given me with it, that it might prove 
the last I should need to take, and would procure 
me a setled and durable Health : But I find by 
sad Experience, That the benefit I deriv'd from 
it is nothing near so lasting as it was welcome ; 
tor I am now reduc'd to take Physick agen, and I 
fear must often do so, before I shall be able to 
dislodge this troublesome Ague that haunts me: 
For though the last Physick I took, wrought so 
well, that I hop'd it had wrought* away not only 
the ill Humours themselves, but the very sources 
of them ; yet by the effect of what I took this 
Morning, I not only find there is as much to be 
purged away now as there was then, but, what is 
sadder, I can scarce hope this Physick will excuse 
me from the need of taking more again ere long : 
But though 'tis a troublesome thing, and must be 
often repeated, yet 'tis a salutary thing too, and 
cannot be more unpleasant than 'tis useful ; and 
as Loathsome as it is, a Sickness were far worse. 
Thus when a relenting Sinner has endeavour'd to 



* Ed. 1, brought. 



wash 



Occasional Reflections. 113 

wash away his Sins with his Tears, he may pos- 
sibly think himself so throughly wash'd in that 
abstersive Brine, (which yet owes its cleansing 
Virtue not to its own Nature, but to the Blood of 
Christ) that if he be a new Convert, and be enter- 
tain'd with those Ravishing delights wherewith 
Grod is often pleas'd to engage such returning 
Prodigals, (as the Kind Father welcom'd his 
Riotous Son with Feasting, and with Musick) 
that he is apt to fancy Repentance to be like 
Baptism, which, being receiv'd once for a Man's 
whole Life, needs never be renewed. But though, 
during such transports, an unexperienc'd Convert 
may be apt to cast the Gauntlet to the World, 
saying in his Spiritual prosperity, that he shall 
never be mov'd ; yet, as our Saviour speaks, The 
Spirit indeed is willing, but the Flesh is weak ; and 
too commonly our Resolutions flagg with our 
Joys, and those that a while before imagin'd they 
despis'd the World, find themselves Worsted, if 
not Captivated, by it ; and find it far more dif- 
ficult than they thought it, to Live in the Com- 
pany of Sinners without being of their Number, 
and in so defil'd a World without being spotted 
by it. 

And as the same David, who said in his Pros- 
perity, he should never be mov'd, said in his Dis- 
tress, he should one Day perish by the hand of 

i Saul ; 



I 14 Occasional Reflections. 

Saul : So many of those, that whilst their Tears 
of Repentance, and of Joy, are not yet dry'd off* 
(heir Eyes, are apt to deiie and contemn all the 
Ghostly enemies, and difficulties, that oppose their 
present zealous Resolutions, will perhaps in a 
while after, when they meet with unexpected 
Impediments, and Foyls, change their confidence 
into despair, and think those very Enemies, whom 
they lately look'd on as Despicable, to be Insu- 
perable : But as Physick, that does good for a 
time, ought not to be rejected, because it does 
good but for a time ; nor should we reject the 
only sure means of our present Recovery, for fear 
of future Relapses; so, though we sadly find that 
Repentance must be repeated, and that after we 
have practis'd it often, we must have need of it 
agen ; yet since 'tis the only proper means to 
recover a Soul out of a state of Sin, which is 
worse than any Disease, and leads to the worst of 
Deaths, we must never suffer ourselves to be so 
far Discouraged, as to forgo so necessary and 
so profitable a Duty, and must not more fre- 
quently Relapse into faults, than renew our Sor- 
row for them, and our Resolves against them : 
For Innocence indeed is far more desirable than 
Repentance, as Health is than Physick. But as 
Physick is more Eligible than the continuance of 
Sickness, so is Repentance more Eligible than 

con- 



Occasional Reflections. 115 

continuing in the state of Sin : And as the Drink- 
ing ev'n of a bitter Potion is a less Evil than the 
heat, and thirst, and restlessness of an Ague ; so 
to lament for Sin here, is a far less uneasie thing 
than to do it in a place where there is nothing but 
remediless Wailing, and Gnashing of Teeth. Tis 
true, that our souls are in this too like our Bodies, 
that our whole Lives are spent betwixt Purging 
away of naughty Humours, and accumulating 
them : And me-thinks I hear the Flesh still saying 
unto the Spirit, as Ruth did to Naomi, The Lord 
do so to me, and more also, if ought but Death part 
thee and me, Ruth 1. 14. But although there are 
Defilements, which, though often wash'd off, will 
as often come again to blemish us; and though 
the Deeds of the Body,* will scarce all of them 
perfectly be put to Death, but with the Body it 
self; yet next to an uninterrupted state of Health, 
frequent and early Recoveries are desirable : And 
though the shameful necessity of needing to beg 
many pardons for the same fault, may justly make 
an ingenious Christian cry out with Saint Paul, 
! Wretched Man that I am, who shall deliver me 
from the Body of this Death f ; yet the same sense 
of his own frailty, that puts this Exclamation into 
his Mouth, may comfort his Heart, by its being a 
pledge, that he shall one Day be able Exultingly 

* Rom. viii. 13. Oauai-ou), f Rom. vii. 

1 2 to 



116 Occasional Reflections. 

to say with the same Apostle in another place. 
Thanks be to God which giveth us the Victory, 
through our Lord Jesus Christ, 1 Cor. 15. 57. 



MEDITATION VI. 

Upon the Syrups and other sweet things 
sent him by the Doctor. 

THIS complaisant Physitian (Sophronia) is 
you see very sollicitous, that his Remedies 
should as well gratifie the Patient, as oppose the 
Disease : And besides, that this Julip is ting'd 
with Syrup of Clove-gilly-flowers, that it may at 
once delight the Palate, and the Eye ; some of 
these other Remedies are sweetned with as much 
Sugar, as if they came not from an Apothecaries 
Shop, but a Confectioners. But my Mouth is too 
much out of Taste to rellish any thing that passes 
through it ; and though my Sickness makes this 
Flattering of the Palate almost necessary to the 
rendring these Medicines takable by me, yet upon 
the account of the same Distemper, all that the Doc- 
tor's tenderness and skill could do to make them 
Pleasant, can at most but keep them from being 
Loathsome. And therefore, you will easily believe, 
Sophronia, that I enjoy these sweet things upon 

a 



Occasional Reflections. 117 

a score, that if it does* Imbitter them, does at 
least, as to me, deprive them of their Nature : 
So that he, that for the sake of these Syrups, and 
Electuaries, should, notwithstanding the Malady 
that needs them, envy me, might be suspected to 
be troubled with a worse Disease than an Ague 
is, a Frensie. 

Thus there are many Favourites of Fortune, 
whose seeming Enjoyments may perchance be 
Envy'd by those that do but Gaze on their Con- 
dition, whilst 'tis rather pitty'd by those that 
know it : To be brought by Greatness of Power, 
or Riches, and Effeminacy of Mind, to that pass, 
that they seldome bear~j~ any thing but their own 
Praises, ev'n when their Actions merit Reprehen- 
sion, and that they can rellish nothing that is not 
sweetned with so much of Flattery, as quite to 
disguise, and perhaps pervert, its Nature. These 
as I was going to say, and such other unhappy 
Priviledges, are things which (whatever fools may 
think) will not recommend Greatness to a consi- 
dering Man, and are far more fit to procure the 
Possessour's mine, than wise Men's envy : And 
besides, that a vain and impotent Soul is, by 
those disquieting Qualities, molested with greater 
Distempers than those Gratifications can make 
amends for, and which often hinder the full Rel • 
* Perhaps "does not." f Ed 1. "hear." 

lishing 



118 Occasional Reflections. 

lishing of these or any other Pleasure ; The de- 
light these treacherous Delicacies afford, is so 
much less considerable than the Weakness they 
suppose ; that 'tis far more Eligible to be without 
them than to need them. 



MEDITATION VII. 

Upon the want of Sleep. 

AH ! Dear Sophronia, in spight of all the care 
_ and officiousness of those diligent Attend- 
ants, that you were pleas'd to send to watch with 
me, I have Slept all Night as little as I do now, 
or as I shall desire to do whilst you stay here. 

This unwelcome leisure brought me as much a 
Necessity as an Opportunity to spend the time in 
entertaining my Thoughts, which on this occasion 
were almost as Various, and seemed too as Wild, 
as, if I had Slept, my Dreams themselves would 
have been : And therefore, I presume you will not 
wonder, if I can now recall but few of them, and if 
the rest be as easily Vanished out of my Memory, 
as they came abruptly into my Mind. 

The first Thought that I remember entertain'd 
me, was that which was the most naturally sug- 
gested by the condition I was in : For when I 
found how tedious and wearisome each hour was, 

and 



Occasional Reflections. 119 

and observ'd how long a time seem'd to intervene 
betwixt the several Divisions that the striking of 
the Clock made of a Night, that must at this time 
of the Year be much shorter than the Day, I could 
not but consider, how insupportable their condi- 
tion must be, to be cast into outer Darkness, where 
tormented Wretches lye, not as I do upon a soft 
Bed, but upon Fire and Brimstone, where no at- 
tendance of Servants, or kindness of Friends, is al- 
low'd them, that need it as much as they deserve it 
little ; and, which is worst of all, where no Beam 
of hope is permitted to Consolate them, as if the 
Day should Dawn after so Dismal a Night though 
protracted to Millions of Ages, each of whose mi- 
serable hours appears an Age. 

The next thing I was considering, was, How, 
defective we are in point of Gratitude to God ; I 
now Blush that I cannot call to Mind the time, 
when I ever thought that his having vouchsaf d me 
the power of Sleeping, deserv'd a particular Ac- 
knowledgment. But now I begin to see that 'tis 
our Heedlessness, not their Uselessness, that keeps 
us from daily being thankful for a multitude of 
Mercies, that we take no notice of; Though it be 
injurious, That that only commonness that height- 
ens the Benefit, should keep us from being sensible 
of the Greatness of it. I confess I was very lately 
one of them, who look'd upon Sleep as one of 

those 



120 Occasional Reflections. 

those inconveniencies of humane Nature, that me- 
rit a Consolation ; and I very little apprehended, 
that I should ever complain of the want of Sleep, 
as of a Grievance, the necessity of it being what I 
always look'd upon under that Notion : But I now 
perceive, he was a Wise man, who said, that God 
made every thing Beautiful in its Season* And yet, 
when I consider the Affinity betwixt Sleep and 
Death, whose Image it is, I cannot but think it 
very unlikely, that this Life should be design'd for 
our Happiness, since not to lose almost half of it 
were an Infelicity. 

Another thing I remember I was considering, 
was this, That though want of Sleep be one of the 
uneasiest accidents that attend on Sickness, yet in 
many cases it proves as usefull as it can be unwel- 
come : For there is a sort of Jolly people, far more 
Numerous than I could wish them, who are at ut- 
ter defiance with Thinking, and do as much fear to 
be alone, as they should to do any course that is 
naturally productive of so unmanly a fear : And 
the same Sinfull employments, or Vain pastimes, 
that make them afraid of being alone, do so much 
keep them from the necessity of being so, that 
they keep them almost from the very Possibility 
of it : For in the time of Health, Visits, Busi- 
nesses, Cards, and I know not how many other 
* Eccles. iii. 11. 

Avo- 



Occasional Reflections. 121 

Avocations, which they justly style Diversions, do 
succeed one another so thick, that in the Day 
there is no time left for the distracted Person to 
converse with his own Thoughts : And ev'n when 
they are Sick, though they be debarr'd of many of 
those wonted Diversions, yet Cards and Company 
will give them enough to prove a Charm against 
Thinking, which the Patient is so willing, or rather 
sollicitous, to decline, the need of that Sickness 
less troubles him, as it keeps his Body from going 
abroad, than as it tends to drive his Thoughts 
home ; so that Sickness does little or nothing to- 
wards the making such Men consider, by casting 
them upon their Beds, unless it also hinder them 
from Sleeping there. But in the long and tedious 
Nights, w T hen all the Praters, and the Gamesters 
(who are usually call'd good Companions, but sel- 
dome prove good Friends) are withdrawn, and have 
left our Patient quite alone, the Darkness of the 
Night begins to make him discern, and take some 
notice of his own Condition, and his Eyes, for 
want of outward Objects, are turn'd inwards, he 
must, whether he will or no, during the Silence 
of the Night, hear those Lessons, which by the 
Hurry and Avocations of the Day he endeavour'd 
to avoid. And though this be a very unwelcome 
Mercy, yet 'tis a Mercy still, and perhaps the 
greater for being so unwelcome : For if he could 

Sleep 



1 22 Occasional Reflections. 

Sleep in Sickness, as he us'd to do in Health, he 
were in great danger of having his Conscience laid 
Asleep, till it should be Awak'd by the Flames and 
Shriecks of Hell. And the design of God in 
chastning, being to reclaim and amend us, we not 
only do, by our want of Reflecting, indure the 
trouble of Sickness, without reaping the benefit 
of it, but also by our shunning to consider, we are 
so ill-natur'd to ourselves, as to lengthen the Sick- 
ness, we are so impatient of; which is in us as 
foolish as 'twould be in a nice Patient, after having 
been made to take a bitter, but a salutary Potion, 
to send unseasonably for Cordials and Julips to 
hinder the working of it, and so by such unruliness 
lose the benefit of the Operation, and lengthen his 
Pain and Sickness, to avoid the far less trouble of 
complying with the Nature of the Medicine, and 
the Designs of the Physitian : So that Repentance 
being necessary to Recovery, and the considering 
of a Man's own ways as necessary to Repentance, 
the want of Sleep, which both allows us time, and 
imposes on us a necessity to think, may well be 
look'd upon as a happy Grievance, since it very 
much tends to the shortning of our Afflictions, by 
the disposing us to Co-operate towards God's aims 
in sending them. 



ME- 



MEDITATION VIIL 

Upon telling the Strokes of an ill-going 
Clock in the Night. 

THE same Violence of my Fit, that made me 
very much need Sleep, allow'd me so little of it, 
that I think I miss'd not hearing one stroke of the 
Clock all the Night long. But since you know, 
Sophronia, that the Clock is kept by the Souldiers 
that are Quarter'd in the place where it stands, 
you will easily believe, that 'tis not very carefully 
look'd to, especially since they are not only wont 
to let it go ill, but do oft times make it do so on 
purpose, and as may best comply with the Officers 
occasions, and as they would have the Guards that 
are to be set here, or to be sent hence, sooner or later 
Reliev'd. Of this uncertain going of the Clock, 
I never had occasion to take so much notice as the 
last Night, when, lying too constantly awak'd, I 
began to observe, that though all the hours were 
so tedious, as to seem every one of them extraor- 
dinary long, yet they manifestly appear'd to me 
not to be equally so ; and therefore, when the 
Clock struck Eleven, to satisfie my self whether 
it did not mis-inform me, I call'd to one that sat 
up by me for the Watch I use to measure the 
time with in nice Experiments, and found it to 
want but very little of Midnight ; and not much 

above 



124 Occasional Reflections. 

above an hour after, when by my Watch it was but 
about one, those that kept the Clock, whether out 
of Negligence or Design, or to make amends for 
past Slowness, made it strike two, which seem'd 
to me to hint a not unuseful Rule in estimating 
the length or shortness of Discourses : For there 
are Cases, where the difficulty or importance of 
of the Subject is such, that though it cost a Man 
many words, yet, if what he says be not suffici- 
ently fitted to the Exigency of the Occasion, and 
the Theam, he may speak much, without saying 
enough. But on the other hand, if (as it often 
happens) a Man speak either Unseasonably, erro- 
neously, or Impertinently, he may, though he say 
little, talk too much ; The paucity or number of 
Words, is not, as many think it, that which is in 
such cases to be chiefly considered ; for 'tis not 
many, or few, that are requir'd, but enough. And, 
as our Clock struck not so often as it should have 
done, when it struck Eleven, and yet struck a 
while after too often when it struck but two, be- 
cause the first time it was Mid-night, and the 
second time it was but one of the Clock ; so to 
estimate whether what is said have its due length, 
we are not so much to look whether it be little, or 
much, as whether a Man speak in the right time, 
and say neither more nor less than he should. 

ME- 



MEDITATION IX. 

Upon comparing the Clock and his Watch. 

THE occasion I had (Sophronia) to compare 
the Clock and my Watch, suggested to me 
this other Reflection, That the Dyal-plate of the 
Clock being I know not how many times larger 
than that of the Watch, the Circle on which the 
hours were mark'd in the one, did by vast Odds 
exceed the correspondent Circle of the other : 
And yet, though the Index of the Clock had then 
past through a far greater quantity of space than 
that of the Watch, this little Index, being, when it 
was indeed Mid-night, arriv'd at the mark of the 
twelfth hour, when the greater Index was come 
but to that of the eleventh, I justly concluded, 
That the Watch did not only go truer, but more 
forward than the Clock. 

Thus in estimating Men's Lives, there is some- 
thing else to be look'd at than the meer duration 
of them : For there are some men, who having 
Loyter'd and Trifled away very many Years in the 
World, have no other Argument of their Age, 
than the Church-books of their Gray -hairs ; and 
as little do they indeed Live, that waste a number 
of insignificant Years in successive or perpetual 
Diversions from the true, business and end of Life. 

These, 



1 26 Occasional Reflections. 

These, and many other kinds of Persons, that con- 
sume much Time to little purpose, may be said 
rather to have Lasted long, than to have Liv'd 
long : As the careless Wanderer, who, instead of 
Travelling, does nothing but stray from one wrong 
way to another, though he do so at Midsummer 
from Morning to Night, may be said to have been 
long a Horse-back, but not to have performed a 
long Journey ; whereas he, that by thriftily Hus- 
banding his time, and industriously Improving it, 
has early dispatch'd the business for which he was 
sent into the World, needs not Gray-hairs to be 
reputed to have Liv'd long enough, and conse- 
quently longer than those that wear Gray-hairs, 
only because they were Born many Years before 
him. In a word, to one of these sorts of Men we 
may attribute a longer time, but to the other a 
longer life ; (for ev'n the Heathen could say, Non 
est vivere sed valere Vita) and within how narrow 
a compass soever a Man's Life be confin'd, if he 
have Liv'd so long, as before he comes to the end 
of Life he have reach'd the ends of Living ; The 
attainment of that Measure of Knowledge, and 
the practice of those Graces and Virtues that fit 
a Man to glorifie God in this short Life, and to be 
Glorified by him* in that which shall have no end. 



ME- 



MEDITATION X. 

Upon a Thief in a Candle. 

THE silence of the Night, and my being unable 
to Sleep, disposing me to have my attention 
very easily excited ; I chanc'd to take notice, that 
the Dim light of the Candle, which the Curtains 
were not drawn so close as to exclude every where 
out of the Bed, was on a suddain considerably in- 
creas'd, and continued so long in that condition, 
that, for fear of some mischance, I put my Head 
out of the Bed to see whence it was that this new 
and unexpected increase of Light proceeded ; but 
I quickly found, that 'twas from a Thief (as they 
call it) in the Candle, which by its irregular way 
of making the Flame blaze, had melted down a 
good part of the Tallow, and would have spoil'd 
the rest, if I had not call'd to one of those that 
Watch'd with me, to rescue the remains by the 
removal of the Thief. But I had scarce done this, 
when, I confess to you, Sophronia, I found my self 
invited to make some Reflections upon what I 
had done, and to read my self a new Lesson by 
the Beams of this new Light : For though this 
Thief made the Candle shine more strongly, and 
diffuse a much greater Light than it did before ; 
yet because it made a great and irregular waste of 

the 



128 Occasional Reflections. 

the Candle, I order'd it to be taken away ; and on 
this occasion me-thought I might justly make use of 
that saying of Pharaoh's forgetful Butler, I do re- 
member my Faults this day, Gen. 41 . 9. For though I 
find no great difficulty in abstaining from other 
kinds of Intemperance, yet to that of Studying, my 
Friends, and especially my Physitians, have often 
accus'd me of being too Indulgent : Nor can I alto- 
gether deny, but that in mental Exercises, there can 
be Exorbitancies and Excesses, I may have some- 
times been Guilty of them ; and that the things 
for which I think Life valuable, being the satis- 
faction that accrues from the improvement of 
Knowledge, and the exercise of Piety, I thought 
it allowable, if not commendable, to consume or 
hazard it for the attainment of those Ends ; and 
esteem'd Sickness more formidable for its unfitting 
me to learn, and to teach, than for its being at- 
tended with pain and danger, and look'd upon 
what it made me forbear, as far more troublesome 
than what ever else it made me endure. But I 
find my Body is a Jade, and tyres under my Mind, 
and a few hours fix'd Contemplation does sensibly 
so spend my Spirits, as to make me feel my self 
more weary than the Riding post for twice as 
many hours has ever done. Wherefore, since, 
though the proper use of a Candle be to consume 
it self, that it may give others Light, I yet thought 

fit 



Occasional Reflections. 129 

fit to have the Thief taken away, because, though 
it made the Candle give more Light, it would 
have wasted it too fast, and consequently made it 
expire too soon ; I see not how I can resist their 
perswasions, that would have me husband better 
the little stock of strength Nature has given me, 
and the rather, by a moderate expence of it, endea- 
vour to make it shine longer, though but Dimly, 
then consume it to fast, though for a while to keep 
up a Blaze : I will therefore endeavour to learn 
of this Sickness, and of this Accident, what the 
Doctors hitherto could never teach me, and injoyn 
my self an Abstinence, which to me is more un- 
easie, than if Wine, or Women, or other sensual 
Pleasures were to be the Objects of it ; but if in 
so difficult an Exercise of Self-denial, I do not 
always perforin what I am now perswaded to, 'tis 
like I shall easily forgive my self, for but a little 
hastning the end of my Life to attain the ends 
of it. 



MEDITATION XI. 

Upon the being in danger of Death. 

I KNOW that Physitians are wont after their 
Master Hippocrates, to tell us, That Feavers 
which intermit are devoid of Danger : But though 
an Ague, whilst it continues such, could not be a 

k mor- 



130 Occasional Reflections* 

mortal Disease ; yet why may it not degenerate 
into such a one ? And for my part, who take the 
Prognosticks of Physitians to be but Guesses, 
not Prophesies, and know how backward they are 
to bid us fear, till our Condition leave them little 
hopes of us : I cannot but think that Patient very 
ill advis'd, who thinks it not time to entertain 
thoughts of Death, as long as his Doctor allows 
him any hopes of Life ; for in case they should 
both be deceiv'd, 'twould be much easier for the 
mistaken Physitian to save his Credit, than for the 
unprepar'd Sinner to save his Soul. 

Wherefore, Sophronia, finding my Disease at- 
tended with unusual threatning Symptoms, not 
knowing where they would end, I last Night 
thought it fit to suppose they might end in 
Death : And two things especially made me 
the more ready for such an entertainment of my 
Thoughts. 

One, That we can scarce be too careful and di- 
ligent in fitting ourselves for the Acting of a part 
well, that we can never Act but once ; For where 
the Scripture tells us, It is appointed for all Men 
once to Dye;* it is immediately subjoyn'd, .That 
after that comes Judgment ; and if we dye ill once, 
we shall never be allow'd to Dye again, to see if 
we would Dye better the second time than we did 

* Heb. ix. 27. 

the 



Occasional Reflections. 131 

the first : But as the Wise man Allegorically 
speaks, Where the Tree falls there shall it lye :* So 
that the faults committed in this last and impor- 
tantest of humane Actions, being irreparable, I 
think the only safe way is to imitate him, who 
having said, If a Man Dye, shall he Live again ? f 
presently annex'd by way of Inference and Reso- 
lution : All the Days of my appointed Time will I 
wait till my Change come. 

The other consideration that recommended to 
me the Thoughts of the Grave, was this, That we 
may be often sollicitous to provide against many 
Evils and Dangers that possibly may never reach 
us; and many endure from the Anxious fears of 
contingent Mischiefs that never will befall them, 
more Torment than the apprehended Mischiefs 
themselves, though really suffer'd, would inflict. 
But Death will sooner or later infallibly come, 
and never finally deceive our Expectations, and 
therefore the fore-thoughts of it are an imploy- 
ment which may prove, we know not how soon, of 
use, and will (however) prove of excellent Advan- 
tage : The frequent Meditation of the end of our 
Lives, conducing so much to make us lead them 
well, that the expectation of Death brings not less 
Advantages to those that scape the Grave, than to 
those that descend into it. 

• * Eccl. xi, 3. f Job. xiv, 14-. 

k 2 Such 



132 Occasional Reflections. 

Such like considerations (Sophronia) having 
put me upon the thoughts of Death, I presume 
you may have some Curiosity to know what these 
Thoughts were ; and therefore, though I have nei- 
ther Fitness, nor Inclination to mention to you 
those that almost every Sober person would have 
upon a Death-Bed, as a Man, and as a Christian, 
I will only take notice to you of those few that 
were suggested to me, by the less general Circum- 
tances of my condition. And I am the more wil- 
ling to satisfie your Curiosity now, because I have 
my self been very inquisitive on the like occasion : 
For the approach of Death will (if any thing can) 
make Men serious and considerate, being for good 
and all to go off the stage ; they make a truer and 
sincerer Judgment of the World they are ready to 
leave, and then have not the wonted Partiality for 
the pleasures and profits of a Life they are now 
abandoning. And as the Mind looks with other 
Eyes upon the World, when Death is ready to 
shut those of the Body ; so Men are then wont 
as well to speak their Thoughts more franckly, 
as to have them better grounded. Death strip- 
ping most Men of their Dissimulation, as well as 
of other things it makes them part with ; and 
indeed it is then high time for the Soul to put 
off her Disguises, when she is ready to put off 
the very Body it self. 

One 



Occasional Reflections. 133 

One thing then that I was considering, (Sophro- 
niaj was, in how wretched a condition I should 
now be, if I had been of the same Mind with the 
generality of those, who are of the same Age with 
me : For these presume, That Youth is as well 
made for Pleasures, as capable of them, and is not 
more a Temptation to Vanity, than an Excuse for 
it. They imagine themselves to do a great Matter, 
if, whilst Youth lasts, they do so much as resolve 
to grow better when it is gone ; and they think, 
That for a Man to be otherwise than Intentionally 
Religious before his Hair begin to change Colour, 
were not only to lose the priviledges of Youth, 
but to incroach upon those of old Age. But alas ! 
How few are Destroyed by that incurable Disease, 
in comparison to those that Dye before they attain 
it ? And how little comfort is it upon a Death Bed, 
to think, that by the course of Nature, a Man 
might have Lived longer, when that very Thought 
might justly prove Dismal to an unprepar'd Man, 
by suggesting to him, that this early Death may 
argue the Measure of his Iniquities exceeding 
great, and that this untimely End is not so much 
a Debt due to Nature, as a Punishment of Sin. 
All the fruition of these deluding Pleasures of 
Sin, cannot countervail the Honour that a Dying 
Man's Review of them will create, who not only 
sees himself upon the point of leaving them for 

ever. 



134 Occasional Reflections. 

ever, but of suffering for them as long. And on 
the contrary, the Review of Youthful pleasures 
declin'd for Virtue's or Religion's sake, will afford 
a Dying Man far higher Joys than their Fruition 
would ever have afforded him. 



MEDITATION XII. 

Upon the same Subject. 

AND one thing more there is, (Sophronia) 
_ that I dare not conceal from you, how much 
cause soever I have to blush at the disclosing it ; 
And it is, that I judge quite otherwise of a com- 
petent preparation for Death now I am near it, 
than I did when I was in health. And therefore, 
if one, that, since his Conscience was first thorowly 
awakened, still resolv'd to be a Christian, and 
though he too often broke those good Resolutions, 
never renounced them, but tripp'd and stumbled 
in the way to Heaven, without quitting his pur- 
pose of continuing in it, finds a formidableness in 
the approach of Death : How uncomfortable must 
that approach be to those that have still run on in 
the ways of Sin, without once so much as seriously 
intending to forsake them ? A Youth free from 
Scandal, and sometimes productive of Practices 
that were somewhat more than Negative piety, is 
not so frequent among those that want not oppor- 
tunities 



Occasional Reflections. 135 

tunities to enjoy the Vanities and Pleasures of the 
World, but that the Charity of other being se- 
conded by that great inward flatterer Self love, 
made me imagine that I was in a Condition fitter 
to wish for Death, than to fear it. But now I 
come to look on Death near at hand, and see be- 
yond the Grave, that is just under me, that bot- 
tomless Gulf of Eternity ; me-thinks it is a very 
hard thing to be sufficiently prepar'd for a Change, 
that will transmit us to the Bar of an Omniscient 
Judge, to be there Doom'd to an endless state of 
infinite Happiness or Misery. There is no Art 
of Memory like a Death -Beds Review of ones 
Life ; Sickness, and a nearer Prospect of Death, 
often makes a Man remember those Actions 
wherein Youth and Jollity made him forget his 
Duty ; and those frivolous Arguments, which 
when he was in Health, and free from Danger, 
were able to excuse him to his own indulgent 
Thoughts, he himself will scarce now think Valid 
enough to excuse him unto God, before whom, if 
the sinless Angels cover their Faces, sinful Mor- 
tals may justly tremble to be brought to appear. 
When the approach of Death makes the Bodily 
eyes grow Dim, those of the Conscience are enabled 
to discern, That as to many of the Pleas we for- 
merly acquiesc'd in, it was the prevalence of our 
Senses that made us think them Reason : And 

none 



136 Occasional Reflections. 

none of that Jolly company, whose examples pre- 
vail'd with us to joyn with them in a course of 
Vanity, will stand by us at the Bar to excuse the 
Actions they tempted us to : And if they were 
there, they would be so far from being able to 
justifie us, that they would be condemned them- 
selves. 'Tis true, (Sophronia) if we consider 
Death only as the conclusion of Life, and a Debt 
all Men sooner or later pay to Nature, not only a 
Christian, but a Man, may entertain it without 
Horrour : But if one consider it as a change, That 
after having left his Body to rot in the Grave, will 
bring his Soul to the Tribunal of God, to answer 
the miscarriages of his whole past Life, and receive 
there an unalterable Sentence that will Doom him 
to endless and unconceivable Joys, or everlasting 
and inexpressible Torments ; I think 'tis not incon- 
sistent either with Piety or Courage, to look upon 
so great a change with something of Commotion : 
And many that would not fear to be put out of the 
"World, will apprehend to be let into Eternity. 



MEDITATION XIII. 

A further continuation. 

ANOTHER thing, Sophronia, which my pre- 
sent state suggested to me, was, a Reflection 

on 



Occasional Reflections. 137 

on the great mistake of those that think a Death-Bed 
the fittest and opportunest place to begin Repent- 
ance in : But sure these Men are very little ac- 
quainted, either with the disadvantages of a dan- 
gerous Sickness, or the nature of Repentance. 
'Tis true, that Sin and Death do more easily 
frighten one, when they are look'd on as both to- 
gether : But I much doubt whether the being 
frightened by Hell, be sufficient to give a Man a 
well-grounded hope of Heaven : For when we see 
Sin and Torment at one view, and so near one to 
another, 'tis not so easie to be sure which of the 
two it is that, as we presume, scares the Sinner 
towards Heaven, And surely Repentance, which 
ought to be the change of the whole Man, and in 
some sense the work of the whole Life, is very 
improperly begun, when Men have finished that 
course, which it should have guided them in : 
Nor have Men cause to presume, that when God 
is severely punishing them for their Sins, he will 
vouchsafe them so great a Grace as that of Re- 
pentance, which they would none of, till it could 
not make them serviceable to him. And as for 
the opportunity 'tis hop'd an expiring State may 
give Men for Repentance, they must needs be 
great Strangers to great Sicknesses, that can pro- 
mise themselves so unlikely a matter : Who can 
secure them, that the Acuteness of the Disease 

will 



188 Occasional Reflections. 

will not invade the Brain? and as Deliriums and 
Phrensies are not unfrequent in Feavers, and 
other acute Diseases, so in case they happen to 
persevere, the Wretch'd patient is cast into a des- 
perate condition, ev'n on this side the Grave, and 
as near as the Body is to its Dissolution, the Man 
may be Dead a pretty while before it. 

But supposing he escape these Accidents, which 
make Repentance impossible, a dangerous Sick- 
ness has other Circumstances enough to make it 
very uneasie : For the Organical faculties of the 
Mind cannot but be dull'd and prejudie'd by the 
Discomposure of the Spirits, by which their Func- 
tions are to be exercis'd; and the sense of Pain, 
the troublesome prescriptions of Physitians, the 
loathsome and bitter Potions, the weakning Oper- 
ation of Physick, the Languishments produced by 
want of Spirits, the Restlessness proceeding from 
Heat and want of Sleep, the distracting Impor- 
tunity of those interested Persons, especially if 
any of them be suspected to hover about the 
Dying Man's Bed, as Birds of Prey that wait for 
a Carcass, the Sighs and Tears of Friends and Re- 
lations that come to take their last Farewell, and 
to Imbitter it, The Lawyer that must be directed 
to draw up the Will, the Divine that must be al- 
lowed to say something concerning the Soul, and 
the affrighted Conscience, that alone brings more 

(lis- 



Occasional Reflections. 139 

disquiet than all the rest put together, do make a 
Dying Man's condition so Amazing, so Dismal, 
and so Distracting, that to think this an opportune 
time to begin such a work, (which may well 
enough imploy the whole Man in his calmest state 
of mind) is a Madness as great as any, that ev'n a 
Death-Bed can, by the translation of the Humours 
into the Brain, occasion : For my part, I think it 
so wild, and so unadvisable a thing to put off the 
beginning to provide all Graces to a Death-Bed, 
that I think it uneasie enough so much as to ex- 
ercise then those that were acquir'd before ; Men 
being in that state commonly unable so much as 
to Reap the consolation they have been Sowing 
all along a pious Life. 

And this (Sophronia) brings into my mind a 
consideration, which being taken from the very 
nature of a Death-Bed Repentance, should me- 
thinks very much deterr Men from resolving before 
hand to rely on it; And it is this, That granting 
those (Socinians, * and others; to be mistaken, that 
think so late a Repentance to come too late to be 
available ; yet the Dying Sinner, though he may 
be kept from dispair of passing to Heaven, can 
scarce in an ordinary way have a comfortable as- 
surance of getting thither : For though it be said, 
That a true Repentance cannot come too late, yet 
* Ed 1 and 2, u Socians." 

it 



140 Occasional Reflections. 

it is a hard thing to be certain, that so late a Re- 
pentance is true. Since Repentance confessedly 
importeth an abandoning and renouncing of Sin, 
at least in Hearty purpose and resolution; 'tis 
very difficult for an habitual Sinner, that remem- 
bers what vows and purposes of change of Life, 
Sicknesses or Dangers have formerly induc'd him 
to make, which were forgotten, or violated, when 
the apprehensions that occasion'd them were over ; 
'tis hard I say for such a One to be sure, that his 
present Repentance is not of the same ignoble 
and uncurrent kind, since he has no Experience 
to satisfie him that it would be ordinarily, though 
not constantly, prevalent over the opposite Temp- 
tations ; and since also (which is mainly to be 
consider'd) 'tis so easie for a Man to mistake for 
the true hatred of Sin, and the love of God, a 
honour of Sin springing from the present painful 
sense of the Mischief procur'd by it, together with 
the great fear of the approaching Torments that 
it threatens, and a strong desire of going to Hea- 
ven, when seeing himself unable to stay any longer 
on Earth, he must get thither to escape Hell. 
And as it is thus difficult, when a Man already 
feels much Punishment for Sin, and sees himself 
in danger of more, to discern clearly upon what 
account it is, that he is sorry for what he has 
committed ; so it must be certainly a state un- 

speak- 



Occasional Reflections, 141 

speakably anxious and uncomfortable to find ones 
self dragg'd to the Grave, without knowing whe- 
ther the last Trumpet shall call him thence to 
Heaven, or to Hell : And if he should be deceiv'd 
in judging of the Validity of his Repentance, the 
fatal error would be remediless, and the mistake 
far sadder and more horrid than that of the 
Syrians, who, when they thought they were arriv'd 
Victorious at Dothan, found themselves at the 
mercy of their enemies in Samaria, 2 Kings 6. 18. 
To conclude, (Sophronia) he that resolves not to 
renounce his Sins, till he thinks Christ ready to 
renounce him for them, may very probably lose 
his Soul, and has most certainly lost his Ingenuity ; 
and that will appear a very sad loss for a Man, 
that being by Death denied the opportunities of 
actually leading a new and pious Life, must derive 
his comfort from the assurance that he sincerely 
intends it. 



MEDITATION XIV. 

Upon the Apprehensions of a Relapse. 

I HAVE now at length, Eusebia, by the good- 
ness of God, regain'd that measure of Health, 
which makes the Doctor allow me to return to my 
former Studies, and Recreations, and Dyet ; and 

in 



142 Occasional Reflections. 

in a word, to my wonted course of Life, so that 
the Physitian having dismiss'd himself, nothing 
seems more seasonable and pertinent to my pre- 
sent Condition, than that of our Saviour to the 
Paralitick Man, to whom he gave both Recovery 
and an Admonition, which, if he obey'd, he found 
the more advantagious of the two ; Behold, thou 
art made whole, Sin no more, least a worse thing 
come unto thee. * But I am not so free from the 
apprehensions of an Ague, as my Friends think 
me from the danger of it : For having sadly Ex- 
perienc'd the uneasiness of Sickness, I am thereby 
brought, though at no easie Rate, to set a high 
Value upon Health, and be a very Jealous Pre- 
server of so great a Blessing ; and those petty 
Chilnesses that formerly I regarded not, but was 
apt to impute to nothing but Fumes of the Spleen, 
or Melancholy Vapours, are now able to give me 
hot Alarms, and make me apt to fancy them the 
fore-runners, if not the beginners, of the Cold fit 
of an Ague, the first Invasion of that Disease 
having been preceded by the like Distempers ; 
and accordingly, I carefully avoid the least Irre- 
gularities in point of Dyet, or of any other kind 
that may any ways endanger a Relapse into the 
Disease that once handl'd me so ill. But why 
should I be more apprehensive for my Body than 

* John v. 14. 

my 



Occasional Reflections. 143 

my Mind ; and if at any time (as it may but too 
often happen) any Sin should come to be prevalent 
in my Mind, why should I not be sollicitously 
afraid of all the occasions and approaches of it, 
and tremble at these Commotions of the Appetite 
which would not else perhaps be formidable to 
me, in case I have found that such Beginnings in- 
dulg'd or neglected have ended in actual Sin, the 
real Disease of the Soul ; and as dangerous Sick- 
nesses do for the most part leave a crasie Dispo- 
sition behind them, which threatens Relapses, so 
Sins once prevalent, though afterwards supprest, 
do yet leave behind them a secret Disposition or 
Propensity to the Repetition of the same faults ; 
and as 'tis less difficult to find examples of Bodily 
Diseases, than of Spiritual ones, where the Patient 
is protected from Relapses, so I think we should 
be more watchfull against falling back into the 
Sins, than into the Sicknesses, we have once found 
our selves subject to, unless we would think, that 
a greater Danger, and of a Nobler part, deserv'd 
less of our care. 



ME- 



MEDITATION XV. 

Upon his Reviewing and Tacking together the 

several Bills JiVd up in the Apothecary's 

Shop, 

EITHER my Curiosity, Sophronia, or my 
Value of Health, has made it my Custom, 
when I have pass'd through a course of Physick, 
to review the particulars it consisted of ; That 
taking notice by what Remedies I found most 
good, and by what, little or none ; if I should fall 
into the like Distemper for the future, I might 
derive some advantage from my past Experience. 
In compliance with this Custom, as I w T as this Day 
reviewing and putting together the Doctor's seve- 
ral Prescriptions sent me back by the Apothecary ; 
Good God ! said I, in my self, what a multitude 
of unpleasant Medicines have I been order'd to 
take : The very Numbring, and Reading them 
were able to Discompose me, and make me almost 
Sick, though the taking of them help'd to make 
me Well. And certainly, if when I was about to 
enter into a course of Physick, all these loathsome 
Medicines, and uneasie Prescriptions, had been 
presented to me together, as things I must take, 
and comply with, I should have utterly despair'd 
of a Recovery that must be so obtain'd, and should 

not 



Occasional Reflections. 143 

not perhaps have undertaken so difficult and tedi- 
ous a Work, out of an apprehension that it would 
prove impossible for me to go thorow with it. 
Thus when a Man considers the Duties, and the 
Mortifications, that are requisite to a recovery out 
of a state of Sin, into a state of Grace, he must be 
resolute enough, if he be not deterr'd from under- 
taking the conditions that Piety requires, by so 
many and great difficulties as will present them- 
selves to his affrighted Imagination : But let not 
this make him Despondent ; for 'tis true, that 
these discomposing Medicines, if I must have 
taken so much as a tenth part of them in one Day, 
would have either dispatch'd me, or disabled me to 
endure the taking any the next. But then, al- 
though I now see these troublesome Prescriptions 
all at once, I did not use them so, but took only 
one or two harsh Remedies in one Day, and there- 
by was enabled to bear them, especially being 
assisted by moderate Intervalls of Respite, and 
supported both by other seasonable Cordials, and 
by that highest Cordial the Hope that the use of 
these troublesome means of Recovery would soon 
free me from the need of them. And thus, though 
the hardships of Piety are, by the Ghostly and 
Carnal enemies of it, wont to be represented to 
one that begins to grow a Convert, so great and 
formidable a Multitude as to be insuperable ; 

L yet 



144 Occasional Reflections. 

yet if he consider, that though his fore-sight 
meet with them all at once, yet he will need 
to grapple with them but one after another, and 
may be as well able to overcome a Temptation 
this Day, or to Morrow, as he did another Yes- 
terday : So that to this case also may in some 
sense be applied, that (either Counsel, or Precept) 
of our Saviour, not to be sollicitous for to Mor- 
row, but to charge no more upon a Day than the 
trouble that belongs to it. And if he considers 
too, That as a wise Physitian has always a great 
care, that his Remedies be not disproportionate 
to the Patient's Strength, and after harsh Physick 
to relieve him with Cordials, so God will not suf- 
fer those that intrust themselves to him to be 
tempted above what they are able, but will allow 
them Cordials after their Sufferings, in case he 
do not turn the Sufferings themselves into Cor- 
dials. If (I say) our new Convert shall consider 
things of this Nature, he will not be much discou- 
rag'd by the appearance of difficulties, that will as 
much ennoble and endear his success, as they can 
oppose it ; and he will never despair of Victory in 
an ingagement, where he may justly hope to have 
God for his Second, and Heaven for his Reward. 

OCCA- 








k?*?«)>^?«)^^ 



OCCASIONAL 

REFLECTIONS. 

The III. SECTION. 

Reflection I. 

E/pow the sight of some variously Colour d 
Clouds, 

THERE is amongst us a sort of vain and 
flanting Grandees, who for their own Un- 
happiness, and their Age's, do but too much 
resemble these painted Clouds ; for both the one 
and other are Elevated to a Station, that makes 
most Men look upon them, as far above them ; 
and their Conspicuousness is often increas'd by 
the bright Sun-shine of the Prince's favour, which, 
though it really leaves them Creatures of the same 
frail Nature that it found them of, does yet give 
them a Lustre and a Gawdiness, that much atracts 

l 2 the 



146 Occasional Reflections, 

the Eyes, and perhaps the Envy and Respect of 
those superficial Gazers upon things, that are 
wont to be amus'd, if not dazl'd, with their in- 
significant Out-sides. But the Parallel holds 
further ; for as, in spight of these Clouds sub- 
limity and conspicuousness, they are but Aery 
and Unsolid things, consisting of Vapours, and 
steer'd by every Wind : So the fine People I am 
comparing them too, in spight of their Exaltation, 
and of all the Shew they make, are really but 
slight Persons, destitute of intrinsick and solid 
worth, and guided either by their own blind Lusts, 
and Passions, or else by Interests as fickle as 
those, (to which it will be no addition to say) or 
as variable as the Wind. And as these Clouds, 
though they seem Vast as well as High, and are 
perhaps able, for a while, to make the Sky some- 
what Dark, have usually but a short duration, and 
either quickly fall down in Rain, or are quite dis- 
sipated, and made to disappear : So these Titled 
persons, what Shew soever their Greatness makes, 
do oftentimes, either by a voluntary Humility and 
Repentance, as it were, descend of their own 
accord, and, by doing of good, endeavour to ex- 
piate and make amends for their former Useles- 
ness, if not Mischiefs ; or else, after having been 
for a while stared at, they do (some of them more 
slowly, and some more abruptly) vanish, without 

leaving 



Occasional Reflections. 147 

leaving behind them any thing that can so much 
as entertain our Sight in the very place, where 
before they Ingross'd it : And this Ruine some- 
times happens to the most Elevated persons, from 
that very Prince, whose favour made them attract 
so many Eyes ; as Clouds are oftentimes dispers'd 
before Night, by the same Sun that had rais'd 
and gilded them in the Morning. 



REFLECTION IT. 

Upon his making of a Fire. 

HOW many fruitless Blasts have I been 
spending upon this sullen Fire ! 'Twas not, 
though, the Greenness of this Wood, that made 
it so uneasie to be Kindled ; but, 'twas alone the 
greatness of the Loggs, on which the Fire could 
take no hold, but by the intervention of such 
smaller Sticks as were at first wanting here : Wit- 
ness, that I had no sooner laid on a little Brush- 
wood, but the flame, from those kindled Twiggs, 
invading and prevailing on the Billets, grew sud- 
denly great enough to threaten to make the House 
it self part of its Fuel, and turn it to such Ashes 
as it makes haste to reduce the Wood into. Me- 
thinks the blaze of this Fire should light me to 

dis- 



148 Occasional Reflections. 

discern something instructive in it : These Blocks 
may represent our Necessary, these Sticks our 
less important, Religious practices, and this aspir- 
ing Flame, the subtile Inhabiter of that of Hell. 
'Twill be but succeslesly, that the Devil can at- 
tempt our grand Resolves, till he have first Mas- 
ter'd our less considerable ones : and made his 
successes against these, not only Degrees, but 
Instruments, in the Destroying of the other : Our 
more neglected and seemingly trivial Affections, 
having once receiv'd his Fiery impressions, do 
easily impart them to higher Faculties, and serve 
to Kindle solider Materials. It is therefore the 
safest way, to be faithful ev'n to our lesser De- 
terminations, and watchful over our less predo- 
minant Passions, and whensoever we find our 
selves tempted to violate the former, or neglect 
the latter, not so barely to cast one Eye upon the 
seeming inconsiderableness of what we are intic'd 
to, as not to fix the other upon the Consequences 
that may attend it; and therein to consider the 
importance of what such slighted things may, as 
they are manag'd, prove Instrumental, either to 
endanger, or preserve. 



RE- 



REFLECTION III. 

Upon my Spaniel's Carefulness not to lose 
me in a strange place. 

DURING my stay at Home, whilst every Body 
this Cur ehane'd to meet, made so much of 
their Landlord's Spaniel, that they seem'd to have 
added to Oracles that Proverb of Love me, love my 
Dogg, the cajoll'd Cur would never keep at home ; 
but being welcom'd to so many places abroad, made 
me few Visits, that cost me not the trouble of 
sending for him. But now, that we are in a place, 
where he sees not more Men than Strangers, he 
stirs not from my Heels, and waits so close, and 
carefully, that it were now more difficult to lose 
him, than it was formerly to keep him from wan- 
dring. Thus doth it generally fare with us ; 
whilst we are Environed with numerous outward 
Objects, which, smiling on us, give our Gadding s 
to them the Temptation of an inviting welcome ; 
how inclin'd are we to forget and wander from 
our great Master : But when we are depriv'd of 
those Enveigling Courters,* our Maker too is freed 
from those seducing Rivals, and our undistracted 
Affections are brought to setle on their noblest 
Object, by the removal, and the displacing, as 
* Ed. 2. " Courtiers." 

well 



150 Occasional Reflections. 

well as they would be by the Knowledge and the 
Undervaluation, of Inferior ones. Lord ! when I 
lose a Friend, or any outward Idol of my Fond- 
ness, teach me to reduce him to leave thee his 
Heir, by taking that loss for a Summons, to 
transfer and setle my whole Love on Thee ; and 
if Thou but vouchsafe to make me so happy, I 
shall think myself enough so, not to Envy him, to 
whom the loss of his Asses prov'd an occasion of 
his finding a Crown ; and shall not so much Regret 
what thy Dispensations shall have taken from me, 
as Gratulate to my self their having reduc'd me 
unto Thee. 



REFLECTION IV. 

Upon the prodigiously wet Weather, ivhich 

happen d the Summer that Colchester 

was Besieg'd. (1648.) 

HOW strangely unseasonable is this Melan- 
choly weather ! and how tedious a Winter 
have we endur'd this Summer ? More than these 
few last Weeks have not afforded us half as many 
Days, wherein we were neither troubl'd with 
Show'ry, or threaten'd by Cloudy, weather ; and 
we in England have great Temptations to envy 

Nature's 



Occasional Reflections. 151 

Nature's kindness unto Rhodes* if it be true 
what Geographers relate of that Island, that 'tis a 
Rarity for the Inhabitants to see a Day pass with- 
out their seeing the Sun : For among us, the Con- 
fusions of our Country seem to have infected our 
very Air, and Serenity is as great a Rarity in the 
Sky, as in Men's Consciences ; so that those, who 
are wont to make Fires, not against Winter, but 
against Cold, have generally displac'd the florid, 
and the verdent Ornaments of their Chimneys, 
and think Vulcan more proper there than Flora ; 
and some begin to doubt, whether our Almanacks 
be not mistaken, by calling this Moneth July in- 
stead of November* But notwithstanding all this 
appearance of Winter above our Heads, yet whilst 
we see, that Cherries, and Strawberries, and other 
Summer fruits, do grow, and, though but slowly, 
make a Progress towards Maturity in our Orchards, 
we doubt not that 'tis Summer, and expect that 
these Fruits, though they will not be Early ones, 
will at length come to be Ripe ones. 

Thus, for Reasons, which, though we know not 
yet, our knowing of God may assure us to be 
both Wise, and Just, a pious Soul may sometimes 
be reduc'd to so sad a Condition, that the Face of 

* At Rhodes the Air is never so Dim and Cloudy, but one hour or 
other the Sun shineth out, Pliny, 1. 2. c. 62. Where he also says the 
same of Syracusa. 

Heaven 



1 52 Occasional Reflections. 

Heaven does to Her appear perpetually over-cast ; 
and the Tokens of God's Displeasure do so closely 
follow one another, that, to borrow Solomon's 
Phrase, The Clouds return after the Rain ■•* But if, 
notwithstanding all this, the seemingly deserted 
Soul, do, like the good Ground mention' d in the 
Gospel, bring forth Fruit with Perseverance ; if 
Prayer, Charity, Resignation, and those other 
Divine Graces, that are wont to be the^ proper 
and genuine Productions of God's Spirit, do flou- 
rish, and prosper in the Soul, we may safely con- 
clude that Soul, though never so Disconsolate, to 
be in the State of Grace, and that she really re- 
ceives the blest Assistances of Him, who can 
alone give the Increase (to the Seeds of Piety and 
Virtue) though not in the glad and conspicuous 
way of an unclouded Heaven, yet in the effectual, 
though secret, Method of fructifying Influences ; 
and we may reasonably hope, That He that has 
not only begun a good Work,j- but carry'd it on 
thorow such Impediments, and Disadvantages, 
will perfect it, by bringing the slow, but yet 
gradually, ripening Fruit to the due Perfection : 
For those that are the humble Christian's proper 
Graces do so much depend upon the Author, that, 
if they Flourish, his hiding himself in Clouds need 
not make us doubt the Fruits we see to be the 
* Eccles. xii, 2. f Phil. i. 6. 

Pro- 



Occasional Reflections, 153 

Productions of the Sun* of Righteousness, though 
we see Him not. We must not hastily conclude 
it Winter with the Soul, though the Heaven be 
Lowring, provided the Earth be Fruitful ; but 
remember, that the saving Influence of God's 
Spirit may be, where his comfortable Presence is 
not perceiv'd : The Living in sensible Comforts 
and Joys, is rather a part of our Reward, than of 
our Duty; and that (consequently) it may save 
many Modest and Pious persons a great deal of 
Disquiet, if they would learn to judge of their 
Spiritual condition, rather by the Duties, and 
Services, they pay God, than by the present Con- 
solations he vouchsafes Them; or, in a word, 
rather by what they do, than by what they feel. 



REFLECTION V. 

Upon his being Carvd to at a Feast. 

THORO W many hands hath this Plate passed, 
before it came to mine ; and yet, though I 
bow'd to every one of those that helpt to Con- 
veigh it, I kept my chief and solemnest Acknow- 
ledgment for the fair Lady that sent it. Why 
should'st thou not, O my Soul, instruct thy Gra- 
titude to tread in the steps of thy Civility ? When 

* Ed. 1 and 2. " Son." 

thou 



154 Occasional Reflections. 

thou receivest any Blessing from that Father of 
Lights, from whom every good and perfect Gift 
comes down, * pay a fitting share of thy thanks to 
them that hand it to thee ; but thorow all those 
means look principally to that God that sends it : 
Let not the Pipe usurp upon the Spring, (that 
were as absurd, as 'twere for me to Kiss my hand 
to the Plate, or at best, to those that helpt to 
conveigh it, with a neglect of the Lady) but so 
pay thy due Acknowledgments to the Reachers, 
that thou be sure to reserve thy principal Thanks, 
and highest strains of Gratitude, for the Giver. 



REFLECTION VI. 

Upon the sight of a Looking-glass, with 
a rich Frame. 

Eugenius, Lindamor, Eusebius. 



Lind. ft ^HIS Glass, has a Frame so curious, 
I and so rich, that though I could 
scarce, if I would, with-hold my Eyes from Gaz- 
ing here ; yet, I believe, the Operation it has on 
my Curiosity, is no more than what it generally 
has on that of others ; and by the attention with 
which I saw,f ev'n you, Gentlemen, surveigh it, I 

* James i. 17. t Ed. 2. " I say." 

am 



Occasional Reflections. 155 

am easily perswaded, that one needs not be a 
Lady, not to pass by such a Looking-glass with- 
out repairing to it. 

Eug. I am much of your opinion, Lindamor, 
and such a sight as this has often made me a 
greater Friend, than many severer Persons are, to 
Eloquence in Sermons : For as if this very Glass 
had been plac'd here in a mean or common Frame, 
it would scarce have stopp'd us in our Passage 
through the Room, or have invited us to consult 
it ; so a Sermon, may, by the nicer sort of Audi- 
tors, be left unregarded, though it be for Sub- 
stance excellent : When, as the Frame, though it 
be not part of the Glass, nor shews us any part of 
our Faces, does yet, by its curious Work-man- 
ship, attract our Eyes, and so invite us to consult 
the Glass, that is held forth in it ; so the Wit, 
and fine Language, wherein it is Dress'd up, 
though it be no Essential or Theological part of 
the Sermon, yet it is often that which invites 
Men to hear, or read it. 

Lind. I think indeed, Eugenius, that wit and 
Eloquence do highly recommend Sermons, and 
devout Composures, to the Curiosity and Atten- 
tion of some, that else would scarcely mind them ; 
and upon that account I allow of your Com- 
parison, but give me leave to carry it on a little 
further, by observing, that as the curious Frame 

doth 



156 Occasional Reflections. 

doth as well please, as attract, the Eye, without 
representing to it the lively* Image of the behold- 
ers Face ; so the fine Expressions you applaud, are 
commonly parts of a Sermon that have no specu- 
lar f Virtue in them, I mean, that have no Power, 
like a good Looking-glass, to acquaint the Be- 
holder with the true Image or Representation of 
his own Complexion, and Features : Nor will this 
Gaudy frame shew him what is otherwise than it 
should be, the discovery of which, nevertheless, 
in order to the rectifying what is amiss, is the 
principal and genuine use of a Looking-glass ; and 
therefore, as no skilful Man will judge of the 
goodness of a Glass, by the fineness of the Frame, 
but rather by its giving him a true Representa- 
tion of his Face, without liking it the worse, for 
shewing him its Moles, and Warts, and J other 
Blemishes, if it have any ; so no wise Christian 
will judge of a rowsing Sermon, rather by the 
Language, than the Divinity, or will think the 
worse of a good Book, for discovering his Faults, 
or making him think the worse of his own, or 
other Mens, ill courses, 

Euseh* Let me add, Gentlemen, that as when a 
Glass has a rich and gawdy Frame, Children's 
Eyes are oftentimes so entertain'd and amus'd 
with it, that they are regardless of any thing else ; 

* Ed. L " the Image." f Ed, 2. "peculiar." J Ed. I. "or." 

and 



Occasional Reflections. 157 

and for the sake of that part, which they can but 
see, they are unmindful to consult that usefuller 
part, whose Office it is, to discover to them, them- 
selves : So, when there is too much of Rhetorick 
in a Sermon, many, that should not be Children, 
have their Attention, not only so attracted, but 
so detain'd, by that, that they are not thereby 
invited to consult, but diverted from regarding, 
the more instructive part of the Discourse. And 
the more Witty and Critical sort of Auditors, are 
so much more accustom'd to judge of Sermons, 
than to judge of themselves by them, that they 
deal with them, as if, in this Glass, a Man should 
only praise or discommend the Work-man-ship of 
the emboss' d Images of the Frame, without caring 
to make use of the Glass it self, to mend any 
thing he finds out of order about him : For thus, 
these Fastidious and Censorious hearers, make no 
other Use or Repetition of Sermons, than to 
censure or applaud the Expressions, and Contriv- 
ance,* (which should be look'd upon but as the 
Ornaments of it) without minding the Doctrine, 
or caring to amend what that has discover'd to be 
amiss in them. But it must be confess'd, though 
I must Grieve and Blush, it can be truly so, that 
it is but too often, as the Scripture somewhere 
complains, like People, like Priest ,-f and that there 
* Edit. 2. "contrivances." f Hosea iv. 9. 

is 



1 58 Occasional Reflections. 

is a sort of Preachers, and those of the most Cele- 
brated, who take a Course more likely to encou- 
rage, than reform, such Hearers, and which would, 
perhaps, make Men such, if it did not find them 
so : For one of this sort of Preachers (for I am 
loath to call them Divines) appears more sollicit- 
ous to make his Expressions, than to make his 
Hearers, good. And whereas, these that are con- 
cern'd for the winning, or the saving, of Souls, 
think it a less good sign of a sure Sermon, that it 
makes the Hearers applaud the Preacher, than 
that it makes them condemn themselves : The 
Orator I am mentioning, had much rather hear 
their Praises, than their Sighs ; and accordingly, 
is more sollicitous to tickle their Ears, than, how 
much need soever there be of it, to launce their 
Consciences : He may, with far more Truth than 
Piety, invert the Profession of Saint Paul, and 
say, that he Preaches not Christ crucify d, but 
himself;* and though now and then he seem very 
Vehemently to declaim against Vices, yet one 
may easily enough perceive, that 'tis but a per- 
sonated Anger, and that he rather fences with Sin, 
than is concern'd to Destroy it, and speaks against 
it rather to shew Skill, than to exercise Hatred ; 
and as he affects to appear rather an Orator, than 
a Divine, so he is well enough content, his Audi- 

* 2 Cor. iv. 5. 

tors 



Occasional Reflections. 159 

tors should rather admire his good Language, than 
follow his best Counsel : And, as if all that be- 
longs to Ministers, and their Flocks, could be 
perforrn'd in the Pulpit, and the Pew, he is more 
carefull to remember his Sermons before he has 
deliver'd them, than to keep his Auditors from 
forgetting them afterwards ; and unconcern'd for 
their Proficiency, seeks but their Praises, scarce 
ever aiming at so much as his own Discharge* In 
a word in such kind of Sermons, there is little 
spoken, either from the Heart, or to the Heart ; 
the Orator and the Auditory tacitely agreeing to 
deceive themselves ; and the Conversion of Sin- 
ners, being neither the effect, nor the aim, of such 
florid, but unedifying, Discourses, the business is 
translated on both sides, as if the Preacher thought 
he had done his part, when he has shewn his Wit, 
and the Hearers thought they had done theirs, 
when they have commended it. 



REFLECTION VII. 

Upon my Spaniel fetching me my Glove. 

POOR Cur! How importunate is he to be 
imploy'd about bringing me this Glove ? 
and with what Clamours, and how many Fawn- 
ings, does he court me to fling it him ? I never 

m saw 



160 Occasional Reflections. 

saw him so eager for a piece of Meat, as I find 
him for a Glove : And yet he knows it is no Food 
for him, nor is it Hunger that creates his Long- 
ings for it ; for now I have cast it him, he does 
nothing else with it, but (with a kind of Pride to 
be sent for it, and a satisfaction which his glad 
Gestures make appear so Great, that the very 
use of Speech would not enable him to express it 
better) brings it me back again ; as he meant to 
shew me, he desir'd it not to keep it for himself, 
but only to have it in his power, to return it as a 
present to his Master. But he must not bring 
me thus* an empty Glove ; it is in thee, my Soul, 
to fill this Accident with Instruction, by learning 
from Religion, as dis-interess'd a Behaviour to- 
wards God, as Nature taught this Brute Creature 
towards me. I will in my addresses, for Exter- 
nals, less earnestly implore them for the service 
they may do me, than for the service I may do 
God with them ; and (as Princes Commands are 
look'd upon by Courtiers as Honours, and as Fa- 
vours) contenting myself with the Satisfaction of 
being trusted, and imploy'd by Him, I will rejoyce 
at the liberaller Expressions of his Love, as they 
may be improv'd into proportionable Expressions 
of mine, and will beg no Largess of his Bounty, 
without a design of referring it to his Glory. 
* Ed. 1. " thus bring me." 

RE- 



REFLECTION VIII. 

Upon the taking up his Horses from Grass, and 

giving them Oats before they were to 

be Ridden a Journey. 

JUST so does God usually deal with his Ser- 
vants ; when he vouchsafes them extraordi- 
nary Measures of Grace, they are to look for 
Employments that will exercise it, or Temptations 
that will try it. 

Thus that great Captain of our Salvation, Heb. 
12. 2. whom the Scripture so much and so de- 
servedly exhorts us to have our Eyes on, When 
at his solemn Inauguration into his Prophetick 
Office, the Heavens were open'd, from whence the 
Spirit of God did in a Bodily shape descend like 
a Dove upon him, accompany'd with a Heavenly 
Voice, proclaiming him the Beloved Son of God, 
in whom the Father is well pleas'd, Matth. 4. 
Then, I say, that is (as Saint Mark * tells us) imme- 
diately, Jesus (being, as another Evangelist has it, 
full of the Holy Ghost, Luk. 4. 1 .) was led up of the 
Spirit into the Wilderness, to be Tempted of the 
Devil. That wise and merciful Disposer of all 
things, who will not suffer his Children to be 
Tempted above what they are able,f seasonably for- 

* Mark i. 12. f 1 Cor. x. 13. 

m 2 tifies 



162 Occasional Reflections. 

tifies them by these preparatory Provisions and 
Consolations, for the Labours and Difficulties they 
are to be expos'd to. But whereas, if these 
Horses had reason wherewith to fore-see the 
Journey in order whereunto the Provender is so 
plentifully given them, they would (if not be troubl'd 
at their good Cheer) at least lose much of the 
Pleasure of it, by thinking of the Labour to en- 
sue ; with the Servants of God the case is much 
otherwise. For such is his Goodness to those he 
is pleas'd thus to deal with, in proposing and 
reserving them a Crown in some sort propor- 
tionate to, and yet inestimably out-valuing, the 
Toils and Difficulties requisite to obtain it ; that 
as advantageous, and as welcome as his Prepara- 
tory Vouchsafements can be, the pious Soul may 
well think them less Favours upon their own 
Account, than as they enable the Receiver to do 
the more Service to the Giver. 



REFLECTION IX. 

Upon the making a Fire with Charcoal, 

THOSE that Lust fascinates are apt to ima- 
gine, that if they can suppress its visible 
Effects, and sensible Heat, that will be sufficient 
to free them from all the Mischiefs, they need 

fear 



Occasional Reflections. 163 

fear from it : But Lust is so pernicious a Guest, 
that not only he is very watchful to intrude again 
where he has once been entertain'd, but, notwith- 
standing his Absence, he may continue to do 
Mischief to those that seem to have quite expeil'd 
him. For as Wood that is once thorowly set on 
Fire, may afterwards have that Fire quite choak'd, 
and extinguish'd, and yet by those changes be turn'd 
into Charcoal, whereby it is not only made Black, 
but dispos'd to be far more easily Kindled, and 
Consum'd than before ; so those, who have once 
had their Hearts thorowly possest by the perni- 
cious Flames of Lust, (which is indeed, to imploy 
an inspir'd Expression, to be set on Fire of Hell*) 
ev'n when they have stifled these criminal Flames, 
and feel no more of their Heat, may not only have 
their Reputation irrecoverably blemish'd by what 
is past, but commonly carry about with them an 
unhappy Disposition to be re-innam'd, and to have 
by a few Sparks, and a little Blowing, those de- 
structive Fires so re-kindled, as to Rage more 
fatally than ever, 

* James iii. 6. 



RE- 



REFLECTION X. 

Looking through a Prismatical or Triangular 
Glass. 

THIS more than flattering Glass, adorns all 
the Objects I look on thorow it, with a 
Variety of Colours, whose Vividness does as much 
charm my Sense, as their Nature poses my Rea- 
son ; Without the help of the Sun, and Clouds, it 
affords me as many Rain-bows as I please. And 
not only when I look on Trees, and Meadows, and 
Gardens, and such other Objects that are of them- 
selves acceptable to the Sight; this Glass lends 
them Ornaments above any they are beholden 
for, either to Nature, or Art : But when I cast my 
Eyes upon courser, and homely things, and ev'n 
on Dunghills, this favourable Interposer presents 
them to me in such curious and gawdy Colours, 
that it does not so properly hide their Deformities, 
as make them appear Lovely; so that which way 
soever I turn my Eyes, I find them saluted, as if I 
were in some Rich Jeweller's Shop, with Saphires, 
Topazes, Emerauds, and other Orient Gems, the 
Vividness of whose Colours may Justine those that 
think Colours to be but disguised Light, which, 
by these various Reflections, and Refractions, 
comes to be rather Dy'd than Stain'd. 

But 



Occasional Reflections. 165 

But this Glass must as well afford me Instruc- 
tion, as Delight, and ev'n by deceiving me, teach 
me : For thus, sinful Christians, when God looks 
upon them in themselves, must needs seem too 
Polluted, and Disfigur'd, not to appear Loathsom 
to Him, Who is of purer Eyes than to behold Ini- 
quity* without Abhorrency ; but when Christ in- 
terposes betwixt his Eyes and Us, we then seem 
far other things than otherwise we should, and not 
only we do not appear Filthy, but we do appear 
Lovely, if not Glorious. And as though some 
Objects, as things purely White, and Flames, look 
better through this Glass, than homely and dirty 
ones; yet ev'n these, look'd upon through this 
Glass, are more Richly adorn' d, than the others 
beheld without it : So, whatever Difference there 
may be betwixt Persons that are either Innocent, 
or Exemplary, upon the bare account of Mora- 
lity ; and those ignorant or frail Children of God, 
that, in themselves consider'd, would be much in- 
feriour to those newly mentioned ; yet when these 
are look'd upon thorow Christ, they are much 
more acceptable in God's Eyes, than the others 
consider'd out of him. And I shall add this fur- 
ther, that, whereas my looking upon Objects 
through the Prism, however it makes them appear 
to my Eyes, does work no real Change in the 

* Hab. i. 13. 

things 



166 Occasional Reflections. 

things themselves, but leaves those that were 
homely and foul before, foul and homely still; 
God's gracious looking upon us in Christ, makes 
us by degrees become fit for his Goodness to take 
delight in, and has an improving and transfiguring 
Power on us, like the Sun, that cherishes Green 
and unblown Flowers, and paints them with their 
curiousest Colours, by his looking on them, Since, 
then, the Scripture tells us, that w T e are not only 
reconcil'd to God, but, if I may so express it, are 
ingratiated and endeared to him in the Beloved;* 
How much do we owe to that blessed Saviour, 
upon whose Account we enjoy the invaluable 
Priviledge to appear (and grow fit to do so) pleas- 
ing in God's Eyes ? which besides, that it is the 
highest Honour, leads to the highest Happiness : 
or rather, is the one as well as the other. 

* Eph. i. 6. 



OCCA- 










JM^y 'X^7 'X/TK-7 Xw/ ^^ V X^/.X-X'/ '^/y A #^7 ^^7 '^^v7 ^s 



OCCASIONAL REFLECTIONS. 

The IV. Section, 

Which treats of 

ANGLING IMPROV'B 

To Spiritual Uses. 



DISCOURSE I. 

Upon the being calVd upon to rise early on 
a very fair Morning. 

THE Sun had as yet but approach'd the East, 
and my Body as yet lay moveless in the Bed, 
whilst my roving Thoughts were in various Dreams, 
rambling to distant places, when, me-thought, I 
heard my name several times pronounc'd by a not 
unknown Voice ; This noise made me, as I was 
soon after told, half open my Eyes, to see who it 
was that made it, but so faintly, that I had quickly 
let my Self fall asleep again, if the same Party had 

not 



1 68 Occasional Reflections. 

not the second time call'd me louder than before, 
and added to his Voice the pulling me by the 
Arm. But though this wak'd me so far, as to 
make me take notice that I was call'd upon to 
rise, yet my Drowsiness, and my Unwillingness to 
forgo a not unpleasant Dream, keeping me from 
discerning distinctly, who it w r as that call'd me, 
made me briskly enough bid him, what ever his 
business were, let me alone ; But though at the 
same time I turn'd away my head to shun the 
Light, though dim, which at the half open'd Cur- 
tain shone in upon me, yet the Party, instead of 
complying with my desires, did, by throwing open 
the Curtains, further let in so much more Light 
upon my Face, that finding it would not serve my 
turn to keep my Eyes shut, I open'd them to see 
who it was that gave me this unwelcome Disturb- 
ance, This I had no sooner done, than I perceiv'd 
that 'twas Eusebius, who with Lindamor, and two 
or three other Friends, w r as come to call me to go 
a Fishing, to a place, where by appointment we 
were to meet about Sun-rising. The respect I 
paid Eusebius, and the value I plac'd upon his 
Conversation, covered me with Blushes to be thus 
surpris'd by him, and oblig'd me to satisfie him as 
well as I could, how much I was troubl'd and 
asham'd to have the favour of his Company brought 
me to my Bed-side, which I ought, and intended 

to 



Occasional Reflections. 169 

to have waited on him. And thus, whilst I was 
making him my Apologies, and he was pleasantly 
reproaching me for my Laziness, and Laughing at 
the disorder I had not yet got quite out of, I made 
a shift hastily to get on my Cloaths, and put my 
self into a condition of attending him and the 
Company to the River-side. 

Whilst we were walking thither-ward, and 
Lino 7 amor was minding Eusebius of the promise he 
had made the Day before, to exercise, upon most 
of the things that should occur to us, his Art of 
making Occasional Reflections, I was delighting 
my self with the deliciousness of that promising 
Morning, and indeed the freshness of the Air, the 
verdure of the Fields and Trees, and the various 
and curious Enammel of the Meadows, theMusick 
of the numerous Birds, that with as melodious as 
chearful Voices welcom'd so fair a morning. The 
curious and orient Colours wherewith the rising 
Sun embellished the Eastern part of the Sky, and 
above all that source of Light, who, though he 
shews us all that we see of glorious and fair, shews 
us nothing so fair and glorious as himself, did so 
charm and transport me, that I could not hold ex- 
pressing my satisfaction in tearms that, Eugenius 
was after pleased to say, needed not Rhymes to 
make them Poetical. And the sense of this in- 
vited me to add, that I now would not for any 

thing 



1 70 Occasional Reflections. 

thing have miss'd being wak'd, and thought my 
self hugely oblig'd to Eusebius's freedom, that 
would not suffer me to sleep out so glorious a 
Morning, nor lose the satisfaction of such desirable 
Company* 

Eusebius, who was but a little way off in dis- 
course with Lindamor, over-hearing a good part of 
what I had said, thought fit to take thence a Rise, 
to begin complying with his Friends requests, and 
accordingly, walking up towards me, and address- 
ing himself to me, he told me, u you are uncon- 
cern'd enough, Philaretus, in what I am about to 
say, to make it allowable for me to tell Lindamor, 
that what has this Morning happen'd to you, puts 
me in mind of what I have several times observ'd 
on another occasion. For when a Man is so lull'd 
asleep by sensual pleasures, that like one that 
sleeps, he has but the faculty, not the exercise 
of Reason, and takes his Dreams for realities, 
if some serious Divine, or other devout Friend, 
concern'd for the Sinner's soul, or his glory that 
Dy'd to redeem it, endeavour to awaken him, and 
rowse him out of that State wherein he lies so 
much at ease ; such attempts are wont at first to 
be look'd upon by the lazy Sinner, enamour'd of 
his ease, and present condition, but as pieces of 
unseasonable, if not uncivil ofhciousness ; and en- 
tertaining the Light it self but as an unwelcome 

Guest, 



Occasional Reflections. 171 

Guest, he obstinately shuts his Eyes against that 
which alone makes them useful, and instead of 
looking upon the Attempter as his Friend, he 
checks him, and expostulates with him, and uses 
him almost as an Enemy ; Insomuch, that too 
often those that love the welfare of Souls too little, 
or their own ease too much, forgo, with their 
hopes, their endeavours to reclaim him. But if 
by God's blessing, upon the constancy of this 
kindness, and the letting in of so much Light upon 
the Sinner, that he finds himself unable to con- 
tinue his Slumber any longer with it, he comes to 
be thorowly awak'd, he quickly grows sensible that 
he is brought out of the Kingdom of Darkness 
into a true and marvellous Light, and instead of 
those empty fleeting Dreams, which did before 
amuse and delude him, and which to rellish, and 
be fond of, the Eyes of his Mind must be as well 
clos'd as those of his Body, he is admitted to noble 
and manly entertainments, such as Reason chuses, 
Conscience applauds, and God himself approves. 
And this change of his condition he finds so ad- 
vantageous, that he would not for all the World 
return again to that, he was at first so angry to be 
disswaded from, and he does not forgive, but thank 
the Person that disquieted him, and blushes at the 
Remembrance of his having reduc'd others to im- 
portune him to be happy : And betwixt shame 

and 



172 Occasional Reflections. 

and gratitude, the sense of his present, and of his 
past condition possessing him, how much he has 
reason to make his Rescuer as well amends for 
w^hat he endur'd,* as retributing for what he 
acted for him, he does perchance, especially in the 
first fervours of his Zeal, think himself as much 
oblig'd to his Awakener, as Philemon was to Saint 
Paul, to whom the Scripture says, that he ow'd 
even himself, f And sometimes such a new Con- 
vert, as I am speaking of, will think his Obligation 
to the Instrument of his change so suitable to the 
transcendent satisfaction he finds in the change 
it self, that he would despair of seeing his Bene- 
factor sufficiently recompensed, if he did not re- 
member a saying of the Prophet, (That those that 
turn others to Righteousness, shall shine as the Stars 
for ever and ever, % ) that gives him ground to hope 
that God himself (whose plenty as well as bounty 
is inexhausted) will make the Recompence his 
Work. Wherefore," concludes Eusehius, " if you 
chance to have any Friends, (as 'tis odds most Men 
have) that stand in need of this as great as unwel- 
come expression of kindness, let us not be too soon 
discourag'd, by finding the effects of our friend- 
ship coldly received, and possibly too look'd upon 
as disturbances ; for besides, that the less they 
are desir'd, and the worse they are entertain'd, the 

*Ed, 1. "hadindur'd." f Philem. 19. J Dan. xii. 3. 

more 



Occasional Reflections. 173 

more they [are] needed : a Christian is not bound 
so much to concern himself in the success of his 
endeavours, as to leave it in the power of every- 
one that will be obstinate, to make him unhappy, 
when the business one way or other come to an 
end, he may miss his aim, without losing his 
labour, since he serves a Master that is as ready to 
reward, as able to discern Intentions ; and in case 
your endeavours do succeed, you will at once make 
a Man your Friend, and worthy to be so. And 
you shall scarce ever find Men more affectionate 
to you, than those you have made your Friends, 
by making them Enemies to Vice." 



DISCOURSE II. 

Upon the Mounting, Singing, and Lighting 
of Larks. 

THE agreement we had made at our setting 
forth, that the motion of our Tongues should 
not hinder that of our Feet towards the River-side, 
was the cause, that the past Discourses not having 
discontinued our Walk, by that time they were 
ended, we began to Traverse certain plow'd lands, 
that lay in the way betwixt us and the River. 
But we had scarce entred those Fields, when our 
Ears were saluted with the melodious Musick of a 

good 



1 74- Occasional Reflections. 

good number of Larks, whereof some mounted by 
degrees out of Sight, and others hovering and 
singing a while over our Heads, soon after lighted 
on the ground, not far from our Feet. 

After we had awhile enjoy 'd this costless, 
and yet excellent Musick, both Eusebius and I, 
chancing to cast our Eyes towards Eugenius, ob- 
serv'd that his did very attentively wait upon the 
motions of a Lark, that singing all the way up- 
wards, and mounting by degrees out of sight, not 
long after descended and lighted among some 
clods of Earth, which being of the colour of her 
Body, made us quickly lose sight of her. Where- 
upon Eusebius, who was full as willing to hear as 
speak, and in the Occasional Reflections that he 
made, was wont at least as much to aim at the ex- 
citing others thoughts, as the venting of his own, 
begg'd Eugenius to tell us what it might be, which 
his attentiveness to the motions of the Lark made 
us presume he was thinking on. 

Eugenius, after a little backwardness, which he 
thought Modesty exacted of him, soon answer'd 
us in these tearms. 

" Among all Birds that we know, there is not any 
that seems of so elevated, and I had almost said 
Heavenly a Nature as the Lark, scarce any give so 
early and so sweet a welcome to the Springing 
day. And that which I was just now gazing on, 

seem'd 



Occasional Reflections. 1 75 

seem'd so pleas'd with the unclouded Light, that 
she sung as if she came from the place she seem'd 
to go to, and during this charming Song mounted 
so high, as if she meant not to stop, till she had 
reach'd that Sun, whose Beams so cherish'd and 
transported her ; and in this aspiring flight she 
rais'd herself so high, that though I will not say, 
she left the Earth beneath her very Sight, yet 
I may say, that she soar'd quite out of Ours. And 
yet when from this tow'ring height she stoop'd to 
repose or solace her self upon the Ground, or else 
when to seise upon some worthless Worm, or 
other wretched Prey, she lighted on the Ground, 
she seem'd so like the Earth that was about her, 
that I believe you could scarce discern her from 
its Clods. And whereas other Birds that fly not 
half so high, nor seem any thing near so fond of 
the Sun, do yet build their Nests upon Trees, the 
Lark does as well build hers upon the Ground, as 
look like a part of it. 

Thus I have known, in these last and worst 
times, many a Hypocrite, that when he was con- 
versant about sublimer Objects, appear'd, as well 
as he call'd himself, a Saint ; nothing seem'd so 
welcome to him as new Light ; one might think 
his Lips had been touch'd with a coal from the 
Altar, his Mouth did so sweetly shew forth God's 
praise, and sacred dispensations. In sum, take 

N this 



176 Occasional Reflections. 

this Hypocrite in his fit of Devotion, and to hear 
him talk, you would think, that if he had not been 
already in Heaven, at least he would never leave 
mounting, till he should get thither. 

But when the Opportunities of advantaging 
his lower Interests call'd him down to deal about 
Secular affairs here below, none appear'd more of 
a piece with the Earth than he, for he look'd as if 
he had been besmear'd all over with the Earth 
round about him, and he seem'd, in providing for 
his Family, to be of a meaner and a lower Spirit, 
than those very Men whom in discourse he was 
wont to undervalue, as being far more Earthy 
than himself. 

Since we know, says Eusebius, that the best 
things corrupted prove the worst, it can be no 
disparagement to Piety, to acknowledge that Hy- 
pocrisy is a vice which you cannot too much con- 
demn. And when the pretending of Religion 
grows to be a thing in request, many betake them- 
selves to a form of Religion, who deny the Power of 
it ; And some, perchance, have been preferr'd less 
for their Jacobs voice, than for their Esaus hands. 

But, Eugenius, let us not to shun one extream, 
fondly run into the other, and be afraid or asham'd 
to profess Religion, because some Hypocrites did 
but profess it ; His course is ignoble, and prepos- 
terous, that treads the paths of Piety, rather be- 
cause 



Occasional Reflections. 177 

cause they lead to Preferment than to Heaven ; 
But yet 'tis more excusable to live free from 
scandal for an inferiour end, than not to live so at 
all : And Hypocrites can as little Justine the pro- 
fane, as themselves. It may be, that all that own 
Religion are not Pious; but 'tis certain that he 
that scorns to own it must less be so. And if 
scoffers at Piety should succeed the Pretenders to 
it, they cannot be said (as sometimes they would 
be thought) to be an innocent sort of Hypocrites, 
that are better than they seem ; for Scandal is a 
thing so Criminal and contagious, that whosoever 
desires and endeavours to appear evil, is so : To 
refuse to be Religious, because some have but 
professed themselves to be so, is to injure God? 
because he has been injur' d. A skilfull Jeweller 
will not forbear giving great rates for Neck-laces 
of true Pearl, though there be many Counterfeits 
for one that is not so ; Nor are the right Pearls a 
whit the less Cordial to those that take them, be- 
cause the artificial Pearl made at Venice, consist- 
ing of Mercury and Glass, for all their fair shew, 
are rather Noxious, than Medicinal. And indeed 
our knowledge, that there are Hypocrites, ought 
rather to commend Piety to us, than discredit it 
with us ; since as none would take the pains to 
counterfeit Pearls, if true ones were not of Value ; 
So Men would not put themselves to the con- 

n 2 strain! 



178 Occasional Reflections. 

straint of personating Piety, if that it self were 
not a noble Quality. Let us then, Eugenius, fly 
as far as you please from what we detest in Hy- 
pocrites : But then let us consider, what it is that 
we detest ; which being a bare, and therefore false 
'pretence to Religion, let us only shun such a pre- 
tence, which will be best done by becoming real 
Possessors of the thing pretended to." 



DISCOURSE III. 

Upon the Sight of a fair Milk -maid singing 
to her Cow. 

EUGENIUS, who was not at all indispos'd 
to listen to Exhortations of this Nature, 
not only imbrac'd this made him by his Friend, 
but with earnestness enough continu'd the Confer- 
ence to explain his meaning, and satisfie Eusebius, 
that he did not think Piety fit to be discounte- 
nanc'd, though he thought Hypocrisie was so, and 
that he was no Enemy to the Profession of Re- 
ligion, but to those that blemish'd it by unsuitable 
Practices. And with such kind of Discourses we 
continu'd our Walk, till being come to a Style, 
over which we were to pass out of one Meadow 
into another, I chanc'd to stop, and turn about to 
pay Lindamor the Respect of desiring him to lead 

me 



Occasional Reflections. 1 79 

me the way over : But not finding him there, I 
hastily cast my Eyes all over the Field, till at 
length they discover'd him a good way off, in a 
Posture that seem'd extremely serious, and where- 
in he stood as immoveable as a Statue. This sight 
soon carry' d me towards him, and I had dispatch'd 
half my way before his changing his Posture gave 
him an opportunity to discover me, w T hich as soon 
as he did, he immediately came to meet me, and 
almost before I had ask'd him the occasion of what 
I had seen ; Whilst (reply'd he) Eugenius was 
purging himself from a fault that none that knows 
him will suspect him to be guilty of, I was detain' d 
a little behind you by the Musick of one of those 
Larks, whose melody was so charming, that I 
could not find in my heart to make haste from it : 
But whilst I w r as listening to it, my Attention was 
diverted by a nobler Object, for I heard, from the 
further corner of this Meadow, a Voice, which, 
though not govern'd with Skill, did so repair the 
want of it by its native sweetness, that Art was 
absent without being miss'd, and I could not but 
have some Curiosity to see who was the Possessor 
of so much power to please ; turning then my 
steps towards that part of the Field whence the 
Voice came, my Eyes quickly ceas'd to envy my 
Ears, for they discover'd, kneeling by a Cow, and 
singing to her whilst she milk'd her, a Person, 

who, 



180 Occasional Reflections* 

who, in the habit of a Milk-maid, seem'd to dis- 
guise one of those Nymphs that Poets are wont to 
describe ns. And that you may not wonder, con- 
tinues Lindamor, at what I shall say to you of a 
country Girle, Know, that methought I saw in her 
Face something more like Hermione, before she 
prov'd inconstant, than I expected to find in any 
of her Sex : I will not tell you, that this fair 
Creature had the Blushes of the Morning in her 
Cheeks, the Splendour of the Sun in her Eyes, 
the freshness of the Fields in her Looks, the 
whiteness of the Milk she express'd in her Skin, 
and the melody of the Larks, we were admiring, 
in her Voice, least you should think Mr. Boyls 
Seraphick Love had lost its Operation on me. 
Bat I may perhaps without much Hyperbole, 
give you this Account of her, that though her 
Cloaths are almost as course as cleanly, and 
though they are suited to her Condition, yet they 
are very ill suited to her Beauty, which, as if 
Nature intended a Triumph over Fortune, has, 
without any assistance of Ornament, more dis- 
tress'd my Liberty, than others have been able to 
do with all their most curious Dresses. And this 
fair Creature, continues Lindamor, as she is rich 
in Natures bounty, appeared as well by the chear- 
fulness of the Tune she sung, as by the manner of 
her Singing it, so satisfy'd with the unpurchas'd 

Trea- 



Occasional Reflections. 181 

Treasures she possesses, that she seem'd almost as 
much pleas'd as I was to look upon her. This 
Character of Lindamors • inviting me to go see, 
whether or no it were deserv'd, and the frequent 
Experience I have had, that ev'n upon such bright 
Eyes as Poets, and Lovers, call'd Suns, I could 
gaze undazel'd enough to approve my self a right 
Eagle, assuring me I might safely do it, I fear- 
lesly, but softly, approach' d the place where the 
fair Milk-maid was sollicking the Udder of a fresh 
Cow, and I found, that though indeed some Re- 
semblance she had to Hermione, had made Linda- 
mor flatter her, yet she look'd at once so innocently, 
and prettily, that she seem'd like to do Mischief, 
without at all intending it ; and I could not but 
fancy, that if some Ladies that are much cry'd up, 
and are very imperious Mistresses, because they 
are so, were bound to change Dresses with this 
unsophisticated and unadorn'd Maid, the one 
would appear to owe her Beauty to Art, and the 
other to be beholden for hers to nothing but 
Nature. But Zindamor, who is not naturally 
indispos'd to be Amorous, did not think that this 
Imagination of mine did that pretty Creature 
right : for when I told him she would eclipse a 
hundred of our fine Ladies, if she had but the 
Dress of one of them ; Why, that (replies he, 
with a kind of Indignation) she can do without it, 

and 



182 Occasional Reflections. 

and perhaps, subjoyns he, as much as with it : For 
her present habit leaves her most her self, and 
Bravery would but disguise, or hide what it can- 
not adorn. And I am confident, (continues he) 
that should such a genuine Beauty appear among 
the Gallants, she would really captivate many, 
ev'n of those wary ones that do but pretend to be 
so, to the designing and applauded Ladies: For 
though Skil may encounter the Wiles of Art, it 
would scarce be able to resist the Charms of Na- 
ture. But whilst Lindamor was thus Comple- 
menting with what he fancy'd the Picture of his 
once lov'd Hermione, and had his Eyes as much 
fix'd upon her, as dazl'd ones could be, the lovely 
Milk-maid, (who, all this while having not taken 
notice of us, was as regardless of Lindamor, as he 
seem'd to be of all things but her) having dis- 
patch'd what she was doing, took up her Pail to 
carry it homewards : But her way chancing to lye 
by that part of the Meadow where we were yet 
standing, she could not but discover us, and judg- 
ing by our Cloaths, and more by Lindamor s Mien,* 
that we were of a Quality differing from theirs she 
was wont to converse with, she gave us a Salute 
low enough to let us see that she forgot not her 
Condition, but attended with so much Graceful- 
ness, as made Lindamor conclude she merited a 

* Ed. 1 and 2, " Meer." Folio, " Mien." 

better, 



Occasional Reflections. 183 

better, and, as she pass'd by him, to return the 
gesture of Respect, which he thought so much 
Beauty had a right in any habit to exact ; she 
vonchsaf'd him a smile, which, I after told him, 
would have made him happy, if he had thought it 
had proceeded from Kindness, not Civility ; and 
she went away with a Look so serene, as well as 
taking, that she seem'd to carry home with her far 
more quiet, than she left him possess'd of. But I 
that had lost sight of her, without losing any thing 
with it, save the expectation of seeing in haste so 
fair a Milk-maid, was going to Railler with Lind- 
amor, about what had pass'd, when I was res- 
traint, by perceiving that the sight of a Person 
that seem'd so contented, together with the native 
pleasantness of that place, and of that glorious 
Morning, had such an operation upon him, that 
he could not forbear to celebrate the happiness 
and innocency of a Country life. And after he 
had with much Transport, and Fluency, repeated 
the substance of what Ovid and other antient 
Poets had in their strain deliv'rd, concerning the 
felicity of the Golden Age, he began to apply as 
much of it as the Matter would bear, to the re- 
commending of a Rural life, and was very sollici- 
tous to make me acknowledge, that though we are 
wont to look upon Villagers as an inferiour and 
wretched sort of People, yet they are the persons 

of 



184 Occasional Reflections. 

of the World, whose condition is the most proper, 
not only to keep them innocent, but to make them 
happy : Their cheap and simple way of Living, 
allowing them to rest contented, with what boun- 
teous Nature has provided for them, or an easie 
Industry can procure them. Whereas among 
Men nobly Born, or Persons of Quality, 'tis look'd 
upon as want of Breeding, for a Man not to think 
himself unhappy, as long as he hath not a thou- 
sand Pound a Year. 

Lindamor, though he here made a Pause to take 
breath, would yet perhaps have prosecuted his 
Discourse, had he not been prevented by the in- 
tervening of Eusebius, who a while after we had 
left him, having miss'd us, had follow'd us to the 
place he found us in, and who, when he drew nigh, 
having over-heard Lindamor speaking, stood still 
a while at some distance off, to listen to what he 
said, and so became an unsuspected Auditor of the 
last part of his Friends Discourse. Whereupon 
taking him by the hand, and leading him towards 
the River, he told him, with a serious, not to call 
it a severe Look ; I had thought, Lindamor, you 
had made righter Estimates of the several courses 
of Life, than, by what I have newly over-heard 
you to say, I now suspect you do. Know then, 
Lindamor, (adds he) That Innocence and Content- 
ment depend more upon a Man's mind, than upon 

his 



Occasional Reflections. 185 

his condition : To manifest this to you, I shall in 
the first place observe, that 'tis not always the 
Occasion, or the Object, but rather the Degree 
that makes an Affection of the Mind unruly and 
troublesome ; Nor is it according to the intrinsick 
value of things, which none save the Wise can 
discern ; but the Rate, how unskilfully soever fixt, 
w T hich we put upon them, that they operate upon 
our passions. And therefore, you shall see a Child 
take on more sadly for the scape of a Sparrow, or 
the breaking of a Rattle, than some will do for the 
loss of a good Estate, nay, of a Friend ; and Haman, 
for the want of a Bow r from Mordecai, complain'd 
more in his Palace, than Job, till his miserable 
comforters had exasperated his griefs did for the 
loss of the biggest Fortune in the East, and of the 
Children he reserv'd it for, and valu'd far above it. 
And then, Lindamor, (continues Eusebius) do 
not imagine, that though Courtiers and Gallants 
have more splendid and glittering Temptations to 
Sin and Discontent, Country people are exempted 
from Temptation to either : Theirs may be as 
great, though not the same, nor so specious as the 
other ; their Faults and Infelicities are indeed less 
taken notice of, because their Persons and Con- 
ditions are obscure, and their Poverty conceals 
their Vices, as w^ell as their Virtues, from our 
Eyes ; as in a sharp Winter the Snow does as well 

hide 



186 Occasional Reflections, 

hide their Dunghills, as cover their Gardens. But 
if your Quality allow'd you to acquaint your self 
with the true state of this inferiour sort of People, 
you would soon perceive, that ev'n of rural Fami- 
lies, there is scarce any, that, as far as their Wits 
will reach, has not its several Parties, and little 
Intrigues ; Nor is there any Cottage so low, and 
narrow, as not to harbour Care, and Malice, and 
Covetousness, and Envy, if those that dwell in it 
have a mind to entertain them : And what Envy 
alone may do to produce Crimes and Discontents, 
we may conjecture by what happen'd betwixt Cain 
and Abel, since their being heirs to the whole 
World, could not keep two Brothers at peace, 
whilst one of them was envious : And there are 
some sordid Vices, which are more incident to the 
meaner and more necessitous sort of Men, as 
Spiders and Cobwebs are wont to abound more in 
thatch'd Cabbins, than in great Mens houses. I 
should perhaps (says Eusebius) think these people 
happy, if I found they thought themselves so ; 
but the Pomp and Vanities of the World have 
oftentimes stronger allurements for them, than 
for the Grandees and Courtiers themselves : For 
those that are possess'd of these imaginary Joys, 
are disabus'd by their own Experience ; and those 
that live among these Theatrical persons, are near 
enough to discern that they are but causelesly 

envy'd 



Occasional Reflections. 187 

envy'd. As (for my part) when I had occasion to 
be conversant in great Mens Families, and the 
honour to preach in Princes Courts, the sight. of 
their course of Life did as thorowly convince me 
of the Vanity of the World, as my Sermons en- 
deavoured to convince them. Whereas Country 
people see but the glittering and deluding out- 
side of Greatness, and beholding it but at a dis- 
tance, see it in the favourablest light which Men 
can behold it in, and consequently are strongly 
tempted to envy what they admire, and repine at 
their own condition, for the want of it : Nay, 
every gawdy trifle, that those that live in Towns 
and Cities chance to make shew of, is wont to 
make a Country man envy, as well as gape ; And 
'tis odds, but that very Milkmaid, whose condition 
you are pleas'd to think so happy, envies some 
Neighbouring Farmers Daughter for a piece of 
taudry Ribbon, or a black Hood : Nor are they so 
much more priviledg'd from the assaults of Temp- 
tation, than Men of higher rank ; For 'tis not so 
much a Mans outward condition, as his inward 
disposition and temper of mind, that makes Temp- 
tations either to sin, or to discontent, prevalent, 
or unsuccessful!. When Joseph was sold into 
Egypt, and sollicited by a Woman that would 
needs be his Mistress upon more scores than one, 
though his condition expos'd him more to hopes 

and 



188 Occasional Reflections. 

and fears, than almost any other condition could 
expose another Man; And though his Youth 
made him very capable of rellishing the pleasures 
that his Beauty made him courted to receive, by 
giving them ; yet this chast Youth chose rather to 
be Imprison'd any where, than in a fair Ladies 
Arms, and preferr'd the being made a Captive, 
before the Captivating of his amorous Mistress. 
But whilst young Joseph was thus chast in the 
^Egyptian Potiphars House, his eldest Brother 
Reuben was Incestuous in good Jacob's, whose 
Family was then the visible Church of God ; and 
Lot, who was chast and temperate in Sodom it 
self, was Drunk and committed Incest in a Cave ; 
so much more does the success of Temptations 
depend upon the temper of a Man's mind, than 
upon the place he lives in, 

I know not (says Eugenius) whether the Inno- 
cence of Rural people be more easie than that of 
great Men, but sure it is not so commendable : 
For as a Woman that has never yielded, because 
she was never sollicited, may be call'd rather In- 
nocent than Virtuous; so their condition, that 
owe their not being Inveigl'd by the Vanities of 
the World, to their Ignorance of them, has more 
in it of good fortune than of merit. I thank you 
for that consideration, (subjoyns Eusebius) for I 
confess I think there is a great Disparity betwixt 

an 



Occasional Reflections. 189 

an unacquaintedness with the bewitching plea- 
sures of the World, and a contempt of them. 
And he is the truly heroick Spirit, that can (as 
David could) plentifully enjoy all those sensual 
Delights and Vanities he chose to reject: for he 
could feast a Nation, and prefer Temperance be- 
fore all that Abundance ; He could gain strange 
Victories at once over his outward enemies, and 
over the Temptations he was expos'd to by such 
successes; He could Build stately Palaces, and 
then profess himself to be but a Stranger, and a 
Sojourner upon Earth ; * He could afford Humility 
room to sit with him on his Throne, and could 
listen to her Memento's amidst all the Acclama- 
tions of his People, and the Panegyricks of his 
Courtiers ; He was not to be resisted by Beauties, 
that to others were irresistible, when he postpon'd 
the fairest Objects that could here charm his 
Eyes, to such as were visible only to those of 
Faith ; He had got together the greatest Treasure, 
that for ought I remember we read of in any 
History, and yet seems never to have been much 
pleas'd with it, but when he dedicated it to the 
Building of the Temple, and made the fruits of 
his Valour the oblations of his Piety. To be 
short, he was the greatest Person upon Earth, 
when he was content to leave it ; and was willing 

* Ps. xxxix. 12 ; cxix. 19. 

to 



1 90 Occasional Reflections. 

to descend from the Throne into the Grave, whilst 
he look'd upon that as the place whence he must 
ascend to the Mansion of his God ; so much did 
he, ev'n whilst he wore an earthly Crown, aspire 
to an Heavenly one. And though (continues 
Eusebius) we must now a days as little expect to 
meet with a Man of David's condition, as of his 
temper, yet proportionally we may put a vast 
Difference betwixt those that but escape the 
sight of the World's allurements, and those that 
reject the Proffers of them. 

Eusebius was in this part of his Discourse, when 
we were come near enough to the River, to dis- 
cover it within a little way of us : And therefore 
finding by his silence, that he thought it season- 
able to desist, I only ventur'd to tell him, with a 
low Voice, as we continu'd our Walk, that I sus- 
pected, that in some of the things he had been 
saying, he had a design rather to check Lindamor 
a little, and keep up the Discourse, than to deny, 
that a retir'd and rural Life has great advantages 
towards Contentation : To which, that he might 
conclude what he had to say, before we reach'd 
the River, he made haste to reply in the same 
Tone, That I was not altogether mistaken : For 
(says he) I think the case may be pretty well 
represented, by saying, that as there are some 
Airs very much wholesomer than others, and fitter 

to 



Occasional Reflections. 191 

to preserve Men from Diseases ; so a very private 
and quiet condition of Life, does much more 
easily than a more expos'd and turbulent one, 
protect most sorts of Men from Vices and Dis- 
quiets. But then on the other side, as there are 
some Men of such sound and strong Constitutions, 
that they will enjoy their Health in the worst 
Airs, when Men of tender and vitiated Com- 
plexions will be Sickly in the best ; so there are 
some generous and steady Souls, that will pass 
thorow the most troublesome and most expos'd 
courses of Life, with more of both Innocence and 
Contentment, than others can enjoy in a condi- 
tion far remoter from Disturbances and Tempta- 
tions. And, annexes Eusebius, (purposely raising 
his Voice) as for these Villagers* that Lindamor 
thought so happy, I must dissent from him as 
long as I see they can admire, and almost worship, 
a Man for wearing a Gaudy suit of Cloaths, or 
having two or three Foot-men behind his Coach, 
before they know whether he be not a Knave, or 
a Fool, or both : For I shall scarce think, that 
he, who is himself possess'd with Envy, deserves 
mine. 

* Ed. 1 and 2. " Villages." Folio. " Villagers." 



DIS 



DISCOURSE IV. 

Upon Fishing with a counterfeit Fly. 

BEING at length come to the River-side, we 
quickly began to fall to the sport, for which 
we came thither, and Eugenius finding the Fish 
forward enough to, bite, thought fit to spare his 
Flies, till he might have more need of them, and 
therefore ty'd to his Line a Hook, furnish'd with 
one of those counterfeit Flies, which in some 
Neighbouring Countries are much us'd, and which 
being made of the Feathers of Wild-fowl, are not 
subject to be drench'd by the water, whereon 
those Birds are wont to swim. This Fly being 
for a pretty while scarce any oftner thrown in, 
than the Hook it hid was drawn up again with a 
Fish fastened to it, Eugenius looking on us with 
a smiling Countenance, seem'd to be very proud 
of his success ; which Eusebius taking notice of, 
Whilst, (says he) we smile to see, how easily you 
beguile these silly Fishes, that you catch so fast 
with this false Bait, possibly we are not much less 
unwary our selves ; And the Worlds treacherous 
pleasures do little less delude both me and you : 
For, Eugenius, (continues he) as the Apostles were 
Fishers of men in a good sense, so their and our 
grand adversary is as kilful Fisher of men in a bad 

sense ; 



Occasional Reflections. 193 

sense ; And too often in his attempts, to cheat 
fond Mortals, meets with a success as great and 
easie, as you now find yours. And certainly, that 
Tempter, as the Scripture calls him, does sadly 
delude us, even when we rise at his best Baits, 
and, as it were, his true Flies : For, alas ! the best 
things he can give, are very worthless, most of 
them in their own nature, and all of them in com- 
parison of what they must cost us to enjoy them. 
But however, Riches, Power, and the delights of 
the Senses are real goods in their Kind, though 
they be not of the best Kind : Yet alas, many of 
us are so fitted for deceits, that we do not put this 
subtle Angler, to make use of his true Baits to 
catch us ! we suffer him to abuse us much more 
grossly, and to cheat us with empty titles of 
Honour, or the ensnaring Smiles of great ones, or 
disquieting Drudgeries disguis'd with the specious 
names of great imployments. And though these, 
when they must be obtain'd by sin, or are pro- 
pos'd as the recompences for it, be, as I was going 
to say, but the Devils counterfeit Flies ; Yet, as 
if we were fond of being deceiv'd, we greedily 
swallow the Hook, for Flies, that do but look like 
such ; so Dim-sighted are we, as well to what Vice 
shews, as to what it hides. Let us not then (con- 
cludes Eusebius) rise at Baits, whereby we may be 
sure to be either grossly, or at least exceedingly 

o 2 de- 



194 Occasional Reflections. 

deceiv'd ; For who ever ventures to commit a Sin, 
to taste the luscious sweets, that the fruition of it 
seems to promise, certainly is so far deceiv'd, as 
to swallow a true Hook for a Bait, which either 
proves but a counterfeit Fly, or hides that under 
its alluring shew, which makes it not need to be a 
counterfeit one to deceive him. 



DISCOURSE V. 

Upon a Fishes strugling after having swallowed 
the Hook. 

FORTUNE soon offer'd Eusebius a fair 
Opportunity to confirm this last part of his 
Reflection, for he had scarce made an end of it, 
when a large Fish, espying the Fly that kept my 
Hook swimming, rose* swiftly at it, and having 
greedily chop'd it up, was hastily swimming away 
with it, when I struck him, and thereby stopt for 
a while his Progress ; but finding himself both 
Arrested and Wounded, he struggl'd with so much 
violence, that at length he broke my slender Line, 
(that was fitted but for weaker Fishes) and carry'd 
away a part of it, together with the annexed 
Hook, and Bait. If Philosophers (says hereupon 
Eusebius) be not too liberal in allowing Brutes to 

* Ed. 1 and 2. "rise." 

think 



Occasional Reflections. 195 

think, we may well suppose that this Fish ex- 
pected a great deal of Pleasure from the Bait he 
fell upon so greedily, and that when once he had 
got it into his Mouth, he might well look upon it 
as his own, and those other Fishes that saw him 
swallow it, and swim away with it, did probably 
envy his good Fortune ; but yet indeed he does 
not enjoy his wish, though he seem to have the 
thing wish'd for within his power, for by the same 
action in which he suck'd in the Fly, he likewise 
took in the Hook, which does so wound and tear 
his tender Gills, and thereby put him into such 
restless pain, that no doubt he wishes that the 
Hook, Bait, and all, were out of his torn Jaws 
again, the one putting him to too much torture to 
let him at all rellish the other. Thus men, which 
do what they should not, to obtain any Object of 
their sensual Desires, whatever Pleasure they may 
before hand fancy to themselves in their success, 
are oftentimes, ev'n when they obtain their ends, 
disappointed of their expectations ; sometimes 
Conscience, Reason, or Honour, makes* them, 
ev'n when their desires are not of the worst sort, 
do as David did, when he had, more vehemently 
than became a pious General, long'd for Water 
out of the Well at Bethlehem, and by the strange 
Venturousness of his bold and affectionate Officers 

* Ed 1 and the folio, "making." 

obtain'd 



196 Occasional Reflections. 

obtain'd it, could not find in his heart to Drink it, 
but pour'd it untasted on the Ground. But when 
the things we so long for must be criminally 
obtain'd, then it not only often fares with them, 
as it did with Amnon, who immediately upon the 
incestuous fruition of his ravish'd Sister, hated her 
more than before he had lov'd her ; but it some- 
times happens to those that sin more heinously in 
this matter, as it did to Judas, who, after having 
betray 'd a Master, that was incomparably more 
worth than all the World, and thereby for ever 
lost himself for a few pieces of Silver, seem'd to 
have it in his power, without having it in his will, 
to enjoy them, and in a desperate, but unseason- 
able, fit of anguish and remorse, did of his own 
accord disburthen himself of that Money, which 
he had sold his Conscience to get ; so that though 
he had what he sought, he had not what he ex- 
pected : And when w r hat he coveted was in his 
possession, he had the guilt of acquiring it, with- 
out the power of enjoying it. And ev'n in cases 
far less heinous, (concludes Eusebius) when Men 
seem to have got what they aim'd at, and to have 
carry'd it away as their Booty, in spight of all 
opposition, the Wound thereby inflicted on in- 
jured Conscience, puts them to so much of de- 
served pain, that the wishes they are thus crimi- 
nally possest of, they do not enjoy, but detest. 

DIS- 



DISCOURSE VI. 

Upon the sight of ones Shadow cast upon the 
face of a River. 

THE sight of some Fishes playing to and fro 
upon the top of the Water, diverted us 
from prosecuting our Conference, and drew us to 
apply our selves attentively to the catching of 
them, in which accordingly we spent some part of 
the Morning ; yet whilst we continu'd Angling, 
not far from one another, we often cast our Eyes 
(as is usual in such cases) upon each others fishing 
Corks, to learn as well the successes of our 
Friends, as in what places the Fish were for- 
wardest to bite : As I chanc'd to look towards that 
Cork at which Eusebius\ Hook was hanging, I 
perceiv'd that it was divers times drawn under 
Water, without his endeavouring thereupon to 
strike that Fish that made thus bold with his 
Bait ; wherefore laying down my Angle a while, I 
went softly towards Eusebius, to see what it was 
that made him so regardless of his Sport, whilst 
yet, by the posture he continu'd in, he seem'd to 
be intent upon it ; But approaching near enough, 
I quickly perceiv'd, That instead of minding his 
Hook, his Eyes were fixt sometimes upon his own 
Picture, reflected from the Smooth surface of the 

gliding 



198 Occasional Reflections. 

gliding stream, and sometimes upon the Shadow 
projected by his Body, a little beside the Picture 
upon the same River. 

The unwilling noise I made in coming so near, 
having oblig'd Eusebius to take notice of me, I 
thought fit, since I found I was discover'd, to ask 
him smilingly, whether he were Narcissus-like, 
making love to his own Shadow. 

Eusebius guessing by these words that I had 
conjee tur'd what he was doing, answer'd me with 
a look somewhat more serious than that I had 
spoken to him with ; I was indeed, Philaretus, at- 
tentively enough considering, sometimes my Pic- 
ture, which the Water presents me with, and 
sometimes the Shadow, which the Sun and I to- 
gether cast upon the Water ; But (says he, with a 
half Smile) I look'd upon both these, not with the 
Eyes of a Narcissus, (for that would make me 
much madder than he was) but with those of a 
Christian : For I was considering, that one of the 
Differences betwixt the Law, and the Gospel, 
might not be ill represented by the Difference be- 
twixt a common Looking-glass, and that afforded 
me by this Crystal stream : For though both being 
specular Bodies, I can see my Face in either ; yet 
if my Face be spotted with Dirt, or grown Pale 
by reason of the Faintness usual in such hot 
Weather, a common Looking-glass will indeed 

dis- 



Occasional Reflections. 199 

discover those things to me, but will not other- 
wise assist me to remedy them ; whereas; when I 
consult this Stream, if it shew me any spots in my 
Face, it supplies me with water to wash them off, 
and by its cooling, and refreshing Waters, can re- 
lieve me from that Faintness that reduces me to 
look Pale. 

Thus the Law, which is commonly, and which 
seems ev'n by an Apostle to be compared to a 
Looking-glass * shews us indeed the pollutions of 
our Souls, and discovers to us the effects of our 
spiritual Languidness, and Faintness ; but the 
Gospel does not only do so, but tells the Em- 
bracers of it, by Saint Johns mouth, If any Man 
sin, we have an Advocate with the Father, Jesus 
Christ the Righteous, who is the Propitiation for 
our sins, and whose Blood cleanses us from all sin.f 
And the Author of the same Gospel invites all 
those, that find themselves tired and thirsty, to 
come unto him, and to be refreshed.f 

By this time, Lindamor, who was Angling not 
very far off, perceiving us stand together, as if we 
were engaged in some Discourse, laid by his Rod 
a while, and came to listen to what he expected 
he might learn from Eusebius ; who pausing here, 
I put him in mind, that he had also mentioned to 
me the sight of his Shadow upon the face of the 

* S. James i. 23—25. f S. John ii. 1, 2. % S. Matt. xi. 28. 

River, 



200 Occasional Reflections. 

River, as another object of his Contemplations, 
and that therefore my curiosity (wherein I knew 
Lindamor, as soon as I should acquaint him with 
the occasion, would share) made me very desirous 
to know what thoughts had been suggested to him, 
by a Subject that seem'd so slight and barren. 

Since you will needs know, (replies Eusebius) 
I will confess to you, that my Thoughts were 
Theologically enough employ'd, and therefore, 
lest you should think, I affect to Preach out of 
the Pulpit, I will but succinctly mention some of 
those Various things, that this Shadow, as despic- 
able as you think it, suggested to me : But since I 
was only entertaining and exciting my self, not 
discoursing with Naturalists, or disputing with 
Atheists, I presume you will not wonder, that I 
take the Doctrine of the Creation for granted, as 
it is acknowledged by Christians in general, and 
particularly by You. 

I was then considering, that this Shadow, re- 
lated to me, might in some particulars be no unfit 
one of the Universe in reference to God : And 
indeed, perhaps the World may without much 
extravagance be termed the Shadow T of him, of 
whose Attributes, or Perfections, it exhibits to 
an attentive considerer divers excellent Impresses, 
and the resemblance may thus far be advanc'd, 
that as though it represents the Shape and Out- 
lines 



Occasional Reflections. 201 

lines of my Body, which projects it, yet it repre- 
sents but them, and consequently this Shadow in 
reference to it is but a superficial and worthless 
thing ; so the World, though it be not destitute 
of several Impresses, and as it were Lineaments 
or Features of the Divine Wisdome and Power, 
yet for all this, its representations of the Divine 
Author of it, are but very Imperfect, Superficial, 
and Dark, and the Excellency of the Adorable 
Author of things, keeps him infinitely above all 
the works that he has made. 

But to mention some of the Comparisons I took 
notice of: In the first place we may consider, that 
I make this Shadow here without taking the least 
pains to do so, and with as little toyl God made 
the World: He spake, and it was done; He com- 
manded, and it stood fast, * (says the Psalmist, 
speaking of the Creation) and elsewhere the Scrip- 
ture says, That the everlasting God, the Lord, the 
Creator of the ends of the Earth faint eth not, neither 
is iveary,\ and therefore that Rest ascrib'd him 
on the seventh Day, is to be understood but a 
Cessation from Creating, not a Repose from La- 
bour, for all disproportions to the power of created 
Agents, are so equally inconsiderable, in reference 
to one that is Infinite, that Omnipotence may 
make even the World without Toyl. 

* Psalm xxxiii. 9. f Isaiah xl. 28. 

Secondlv, 



202 Occasional Reflections. 

Secondly, To make this Shadow, I neither use 
nor need Colours, nor Pencil ; I digg no Quarries, 
nor fell no Trees to perfect this work, and em- 
ploy no Materials about it ; As little had God any 
Pre-existent matter to contrive into this vast 
Fabrick : Our Creed proclaims him the Creator of 
Heaven and Earth; the Angel, that holds the 
Book, in the Revelations* describes him resem- 
blingly ; and the Apostle tells us, That through 
Faith we understand that the Worlds were framed 
by the word of God; so that things which are seen, 
were not made of things that do appear : f And in- 
deed it became an Omnipotent Architect, not to 
be beholden but to himself for his Materials. He 
that calleth things that are not, as though they 
were, makes them by calling them; He brought 
forth Light out of Darkness, by calling for Light, 
and there ivas Light ; he spake it, and it was done, 
says the Psalmist; % and the World was, if I may 
so express it, but the real Eccho of that produc- 
tive, FIAT. 

The next thing, I was considering, was, that, to 
destroy this Shadow, I needed neither Sword, nor 
Pistol, the withdrawing of my self under the 
Neighbouring Trees being sufficient to make the 
Shadow disappear, and leave behind as little shape 
of it, as if there never had been any. And thus, 

* Rev. x. 6. f Heb. xi. 8. J 2 Cor. iv. 6. ; Gen. i. 3. ; Ps. xxxiii. 9. 

as 



Occasional Reflections. 203 

as the "World could not have had a beginning, 
without having been provided by God, so for the 
continuance of the Being it enjoys, it depends 
altogether, and every moment, upon the will and 
pleasure of its first Author, of whom Saint Paul 
tells us, That in Him, we not only live and move, but 
have our being ;* and to the same purpose I think 
one may allege that place, where the Scripture 
says of God, not only, That he has made Heaven, 
the Heaven of Heavens with all their Hoast, the 
Earth, and all things that are thereon, the Seas 
and all that is therein ;\ but adds, That he pre- 
serveth them all, as our Translatours English it ; 
for in the Hebrew I remember it is, Vivifies them 
all, that is, sustains them in that improper Kind 
of Life, or that Existence, which, whilst their 
Nature lasts, belongs unto it; so that if God 
should at any time withdraw his preserving Influ- 
ence, the World would presently Relapse, or 
Vanish into its first nothing, as there are many 
Notions of the Mind, such % as that of Genus, and 
Species, which are so the Creatures of Reason, 
that they have no longer an Existence in the 
nature of things, than they are actually upheld 
therein, by being actually thought upon by some 
Intellectual Being ; And God is so the preserver 
of all his Creatures, that one may say of the rest, 

* Acts xvii. 28. f Neh. ix. 6. % Ed. 1. comma after " such." 

as 



204 Occasional Reflections. 

as the Psalmist speaks of many of them, where 
addressing himself to God, he says, Thou hidest 
thy Face, they are troubled; Thou takest away their 
Breath, they Dye, and return to their Dust ; Thou 
sendest forth thy Spirit, they are Created, 8fc. * 

I was also taking notice, (pursues Eusebius) that 
to produce what changes T pleas'd, in all, or any 
part of this Shadow ; I needed not employ either 
Emissaries, or Instruments, nor so much as rouse 
up my self to any difficult Exertion of my own 
strength, since, by only moving this or that part 
of my own Body, I could change at pleasure in the 
twinkling of an Eye, the figure and posture of 
what part of the Shadow I thought fit : And thus, 
when God had a mind to work those Miracles, we 
most admire, as when at JosuaKs prayer he stop'd 
the course of the Sun, and at HezekiaKs, made 
him go back, we Men are apt to imagine that these 
prodigious Effects must needs cost their Author 
much, and that he must strain his Power, and be 
necessitated to a troublesome Exertion of his Om- 
nipotence, to be able to produce them, whereas 
to that Divine Agent, those things that would be 
to all others impossible, are so far from being 
difficult, and the Creatures have so absolute and 
continual a dependance on him, that 'tis as easie 
for him to effect the greatest Alterations in them, 
* Psalm civ. 29, 30. 

as 



Occasional Reflections. 205 

as to resolve to do so. And even those Miraculous 
changes of the course of Nature, that do the most 
astonish us, do so naturally and necessarily flow 
from the Motions of his own Will, that to decree, 
and to execute, (whether or no they require powers 
otherwise than Notionally differing) are alike easie 
to him : And that irresistible Agent finds as little 
more difficulty to produce the greatest changes 
among the Creatures, than to produce the least ; 
as I find it harder to move the whole Arm of my 
Shadow, than to move its little Finger. And this 
consideration (subjoyns Eusehius) might be, me- 
thought, consolatory enough to his Church, who 
by reposing an entire trust in her God, entitles 
her self to the protection of him, that can as easily 
produce changes in the World, as resolve on them, 
and can with the same facility destroy her and his 
greatest Enemies, as decree their Destruction. 

I was also further considering, (says Eusebius) 
That though the little wat'ry Bodies, that make 
up this River, and consequently those that glided 
along by me, were in a restless Motion, the hind- 
most always urging on, and chasing those that 
were before them, yet my Shadow was as compleat 
and stable upon the fugitive Stream, as if it had 
been projected on the water of a Pond, or rather 
as if all the parts of Water, whereon 'twas Visible, 
had been fixt and moveless ; of which I made this 

Appli- 



206 Occasional Reflections. 

Application, that though we may say with Solomon, 
in a larger sence than his, That one Generation goes, 
and another comes,* the World being maintained 
by perpetual Vicissitudes of Generation and Cor- 
ruption, yet the Wisdome and Providence of God 
does so far confine the Creatures to the establish'd 
Laws of Nature, that though vast Multitudes of 
Individuals are always giving place to others, yet 
the particular Creatures, which do at any time 
make up the World, do always exhibit the like 
Picture of its divine Original. 

But yet lastly, (says Eusebius) I was considering 
too, that though this Shadow have some kind of 
resemblance to that, whose Shadow it is, yet the 
Picture is but very superficial and obscure ; And 
if we should suppose, the Fishes that inhabit this 
Stream, to be endued with reason, they could even 
from Lindamors shadow but collect, that the Ori- 
ginal is a Man, and not a Brute ; but they could 
not hence make any discovery of what manner of 
Man he is, nor know any thing of his Virtues, or 
his Thoughts, or his Intention, nor consequently 
have that Notion of him, that I (pursues Eusebius, 
turning to him, and a little Smiling on him) do 
harbour and cherish, who having the happiness to 
converse with him, have the opportunity and the 
justice to admire him. Thus, where I formerly 

* Eccles. i. 4. 

ven- 



Occasional Reflections. 207 

ventured to call the World Gods Shadow, I did 
not forget, how imperfect a Picture a Shadow is 
wont to be : And though this dark Representa- 
tion, that God has vouchsaf 'd Men of himself in 
the Universe, be sufficient to convince us, that it 
was not made by chance, but produced by a Power- 
ful and Intelligent Being ; the eternal Power and 
God-head of the Great Author of Nature, as the 
Scripture seems to teach us, being manifested to 
attentive and rational Considerers, in the visible 
productions of his Power and Wisdom e ; yet how 
short and dim a Knowledge must they have of 
him, that have no other than these Corporal In- 
structors. How many of his glorious Attributes 
are there, for whose Knowledge we must be be- 
holden, rather to his Written, than his Created 
Word ? and how little will humane Intellects, 
without Revelation, discover of that manifold Wis- 
dome of God, which the Scripture teaches us, That 
even to the Angels it must be made known by the 
Church.* And if those Illuminated persons, such 
as Moses and Saint Paul himself, who had both 
extraordinary Revelations from God, and intimate 
Communion with him, confessed, that in this Life 
they saw him but Darkly, and, as it were, in a 
Glass ; sure the Dim light of meer Nature will 
give us but extremely imperfect, and detracting 

* Eph. iii. 10. 

p Idea's 



208 Occasional Reflections. 

Idea's of him, whom the like Limitedness of our 
Nature will allow us to know but very imper- 
fectly, in Heaven it self, though as we shall there 
see him Face to Face, our apprehensive Faculties 
will as well be inlarged, as the dazling and ravish- 
ing Object be disclosed. 

But, (says Eusebius) though I forget, that I am 
not in the Pulpit, I hope you remember, that I 
told you at first, how little I pretended these kind 
of Reflections would endure a rigorous Philoso- 
phical Examen, and that I am not so Indiscreet, 
as to expect that they should work Conviction in 
an Infidel, though I hope they may excite good 
Thoughts in a Believer. 

These last words of our Friend being not fol- 
lowed by any other ; Lindamor, having waited a 
while to ascertain himself, that Eusebius had ended 
his Discourse, began another, by saying : 

I perceive, Eusebius, with much more satisfac- 
tion than surprise, that the same Subject, and at 
the same time, did, as 'twas fit, suggest very differ- 
ing considerations to you and me ; for whilst your 
Shadow afforded you the rise of sublime Specula- 
tions, I was making but a moral Reflection upon 
mine : For taking notice, (continues he) that the 
Shade my Body projected, near Noon, was almost 
as much shorter than it, as in the Morning it was 
longer, prompted me to think how foolish it were 

for 



Occasional Reflections. 209 

for me, who know by sure ways of measuring my 
own Stature, that it is moderate enough, not to be 
either proud of, or complain'd of, should imagine 
that I am either as Tall as a Gyant, or as Low as 
a Dwarf, because I see my Shadow either exceed- 
ing long, or extreamly short ; and I was further 
considering, pursues Lindamor, that if Philoso- 
phers, as well as the Vulgar, have rightly called 
Fame or Glory the Shadow of Virtue, it would be 
as irrational to estimate ones self not by the testi- 
monies of ones Conscience, which is the Authen- 
tick standard of Intrinsick worth, but by the fickle 
Opinions of others, (which oftentimes flatter, and 
oftner detract) but very seldome give a just and 
impartial estimate of merit : The Fame may have 
its increase, and decrements, whilst the Person 
continues the same, and loses nothing of Sub- 
stance with the Shadow. And for a Man that 
should examine himself, and judge of himself by 
his own designs, and actions, not other Mens 
words, to suffer himself to be puff 'd up by vulgar 
applause, or dejected by unmerited censures, were 
to mistake a Shadow for a Standard. 



DIS 

p2 



DISCOURSE VII. 

Upon a Fall occasion d by coming too near 
the Rivers Brink. 

IT was not long after this, that Eugenius chanc- 
ing to spy a little Nook, which seem'd to pro- 
mise him a more convenient Station for his Ang- 
ling, he invited Lindamor to share the advantage 
with him, and began to walk thitherward along 
the Rivers Brink, which the abundant moisture of 
the Waters that glided by it, had adorn'd with a 
pleasant Verdure ; But he had not marcht very far, 
when chancing to tread on a place, where the 
course of the Water had worn off the Bank, and 
made it hollow underneath, he found the Earth 
falter under him, and could not hinder his Feet 
from slipping down with the Turf that betray 'd 
him ; nor could he have escaped so, had not his 
endeavours to cast the weight of his Body towards 
the Bank been assisted by Lindamor, who though 
not so near the Brink as to be in danger, was not 
so far off but that he was able to catch hold of 
him, and draw him to the firm Land. The noise 
that Lindamor made, when he saw his Friend fall- 
ing, quickly drew Eusebius and me thither, where, 
after I had a while made my self merry with the 
Disaster, I found to have been so harmless ; Euse- 
bius (who arriv'd there a little later) as'd him how 

he 



Occasional Reflections. 211 

he came to fall, and Eugenius answering, that he 
thought he had trod upon firm Ground, because 
he saw the Bank look to the very edge as if it 
differed not from the rest of the Field, which it 
terminated ; Eusebius took occasion from thence 
to tell him, You may from this take notice, that 
'tis not safe Travelling upon the confines of what 
is Lawful, and what is Sinful, no more than upon 
the Borders of two Hostile Nations : When we 
suppose, that thus far we may go towards that 
which is Sinful, without committing it, we are 
wont with more boldness than considerateness to 
conclude, that we need not scruple to venture, or 
rather that we shall run no venture, having firm 
footing all the way. But 'tis much to be feared, 
that when we allow our selves to come as far as 
the utmost Verge of what is Lawful, and to do 
that which in the Casuists Language, is, tantum 
non to Sin, the natural Proclivity of our minds to 
Evil, which carries them downwards, as weight 
does our Bodies, will sometime or other make us 
find hollow Ground, where we presume to find it 
firm : He that to Day will go towards Sin as far 
as he thinks he may, is in danger of going to 
Morrow further than he should ; And it is far more 
easie for him to be secure than to be safe, that 
walks upon the Brink of a Precipice. He was a 
wise Man, that as soon as he had forbidden his 

Son 



212 Occasional Reflections. 

Son to enter into the path of the Wicked, and to 
go in the way of Evil men, subjoyns, as the best 
course to conform to the Prescription, avoid it, 
pass not by it, turn from it, and pass away :• God's 
indulgence leaves us a Latitude to comply with 
our infirmities and Necessities, and to give us 
opportunities of exercising a pious Jealousie over 
our selves, and of shewing how much we fear to 
offend him. But a wary Christian will say in this 
case, as Saint Paul did in almost a like, All things 
are Lawful for me, but all things are not Expe- 
dient ;f And he must often go further than he can 
with Prudence, that will always go as far as he 
thinks he can with Innocence. 



DISCOURSE VIII. 

Upon the Good and Mischief that Rivers do. 

THIS Discourse being ended, we All, as it 
were, by common Consent, apply'd our selves 
ag^ain to prosecute the Sport that had invited us 
to the River : But we had not Angl'd very long, 
before we were Disturb'd by a loud and confusd 
Noise, which we soon discover'd to proceed from a 
Ship, that, together with some Barges, and other 
lesser Boats, were, by the help of a favourable 

*Prov. iv. 15. t ] Cor. vi. 12. 

Breath 



Occasional Reflections. 213 

Breath of Wind, Sailing up the River towards 
London. The sight of these Laden-Vessels, toge- 
ther with the prospect of the Thames, Which, (as 
it happen'd in that place) seem'd, in various Wind- 
ings and Meanders, wantonly to fly, and to pursue 
it self : This sight, I say, together with that of the 
rich and flourishing Verdure, which the Waters 
in their passage, bestow'd upon all the Lands that 
were on either side any thing near their Banks, in- 
vited Eugenius, to fall upon the praises of that 
Excellent River, which not only imparts Fertility 
and Plenty, here at home, by Inriching all the 
places that have the advantage to be near it ; but 
helps to bring us Home, whatever the Remoter 
parts of the World, and the Indies themselves, 
whether East or West, have of Rare or Usefull. 

Lindamor, having both applauded and recruited 
these Commendations, Me-thinks, (says he) That 
amongst other good things, wherewith this River fur- 
nishes us, it may supply us with a good Argument 
against those Modern Stoicks, who are wont, with 
more Eloquence than Reason, to Declaim against 
the Passions, and w T ould fain perswade Others, 
(for I doubt whether they be so perswaded them- 
selves) That the Mind ought to deal with its Af- 
fections, as Pharaoh would have dealt with the 
Jews-Males, whom he thought it wise to Destroy, 
lest they might, one Day, grow up into a condition 

to 



214 Occasional Reflections. 

to revolt from him. But, because the Passions 
are (sometimes) Mutinous, to wish an Apathy, is 
as unkind to us, as it would be to our Country, 
To wish we had no Rivers, because (sometimes) 
they do Mischief, when great or suddain Rain 
swells them above their Banks. 

When I consider, (says Eusebius) That of the 
Immaculate and Divine Lamb himself, 'tis recorded 
in the Gospel, That He look'd round about, upon 
certain Jews, with Indignation, being grievd for the 
Hardness of their Hearts /* So that two Passions 
are ascrib'd to Christ himself in one Verse : And 
when I consider too, the IndifFerency, and (conse- 
quently the Innocence) of Passions in their own 
Nature, and the Use that Wise and Virtuous 
Persons may make of them, I cannot think we 
ought to throw away (or so much as wish away) 
those Instruments of Piety, which God and Nature 
has put into our Hands : But am very well content 
we should retain them upon such conditions as 
Abraham did, Those Domesticks he bought ivith his 
Money, whom the Scripture tells us, He both 
Circumcis d and kept as Servants. ,f 

But, (continues Eusebius) As I do not altogether 
disallow Lindamors Comparison, between Rivers 
and Passions, so he must give me leave to add this 
to it, That as Rivers, when they over-flow, Drown 

* S. Mark iii. 5. Gen. xvii. 23. 

those 



Occasional Reflections. 215 

those Grounds, and Ruine those Husbandmen, 
which whilst they flow'd Calmly betwixt their 
Banks, they Fertiliz'd and Enrich' d : So our 
Passions, (when they grow Exorbitant and Unruly) 
destroy those Virtues, to which they may be very 
Serviceable whilst they keep within their Bounds. 

Instances of this truth, (pursues Eusebius) are 
but too Obvious ; 'tis said, That Valour is Anger s 
whetstone ; and our being Counselled by the Apos- 
tle, To be Angry, and not to Sin* argues, that 
Passion not to be Incompatible with Innocence, 
whilst 'tis confin'd within the limits of Moderation. 
But when once Anger is Boyl'd up into Rage, or 
Choler into an habitual Fury, or appetite of Re- 
venge, it makes more Havock in the World than 
Beasts and Inundations : The greatest part of 
those Rivers of Blood, that are shed in Battels, 
(though spilt by Anger) do rather Irritate than 
Appease the unnatural Thirst of that insatiate 
Fury : The burning of Cities, the sinking of Fleets, 
and the Desolations of Provinces, and of Kingdoms, 
make but part of the Tragick effects of this Inhu- 
mane Passion, when it once thorowly possesses those 
that wield Scepters, and handle Swords. 

I will not tell Lindamor, That ev'n that noblest 
and best of Passions, Love, as gentle and amiable 
as it appears, when once it comes to degenerate by 

* Eph. iv. 26. 

grow- 



C 2\Q Occasional Reflections. 

growing Unruly, or being Misplac'd, is guilty of 
far more Tragedies than those that have the for- 
tune to be Acted on Theatres, or to furnish the 
Writers of Romances ; and that which (perchance 
at first) seems to be but an Innocent Love, being 
not duely watch' d and regulated, may, in time, 
grow to disobey, or deceive Parents, to violate 
Friendships, to send Challenges, and fight Duels, 
to betray the Honour of harmless Virgins, and of 
the noblest Families, to Rebel against Kings, 
procure the Ruine of Monarchies and Common- 
wealths ; And, in a word, To make thousands 
miserable, and those it possesses most of all, and 
thereby to bring Credit to, if not also to Surpass, 
the Fictions of Poets, and the Fabulous stories of 
Romances. 

And as for the desire of Excelling others, as 
great and noble things as it makes Men undertake, 
whilst it aspires only to a Transcendency in Vir- 
tue, and in Goodness, when that Passionate desire, 
by making Men too greedy of Superiority in Fame 
and Power, degenerates into Ambition ; How 
many Vices are usually set a work by this one 
Passion! The contempt of the Laws, the Viola- 
tion of Oaths, the Renouncing of Allegiance, 
the Breach of Leagues and Compacts, the Mur- 
ther of ones nearest Relations,* (if they be more 

* So the folio. Ed. 1 and 2. " Relation." 

nearly 



Occasional Reflections. 217 

nearly related to a Crown) and all the other Crimes 
and Miseries, that are wont to beget or attend 
civil Warrs, are the usual as well as dismal Pro- 
ductions of this aspiring Humour in a Subject; 
Nor does it less Mischief when Harbour'd in a 
Prince's Breast, for the Undoing of his own People, 
the Subversion of his Neighbour's States, the 
Sacking of Cities, the Slaughter of Armies, the 
Dispeopling of some Provinces, and the Peopling of 
others with Widdows and Orphanes, are Sacrifices 
that are more frequently offer'd up to Ambition, 
than able to satisfie it : For what can quench his 
Thirst of Rule and Fame, or hinder the Attempts 
to which it stimulates him, that can find in his 
Heart to destroy Armies, and mine Provinces, only 
that he may be taken notice of to be able to do so. 
Certainly (subjoyns Eusebius) he knew very well 
the Frame of humane Spirits, that said by the Pen 
of an Apostle ; From whence comes Warrs and 
Brawlings among you? Come they not hence, evn 
of your Lusts that War in your Members ;* And I 
doubt whether Plagues, Wars and Famines have 
done more mischief to Mankind, than Anger and 
Ambition, and some other inordinate Passions ; 
for these do frequently bring upon Men those 
publick and other fatal Calamities, either as 
Judgments, w r hich they provoke God to Inflict, 

, * James iv. L 

or 



2 1 8 Occasional Reflections. 

or as Evils, which as proper consequents naturally 
flow, from those Mischievous practices, to which 
unbridl'd Passions hurry the criminally unhappy 
Persons they have Inslav'd. 

Wherefore, (concludes Eusebius, casting his Eyes 
upon Lindamor) As the usefullness of a River hin- 
ders us not from making good the Banks, and, if 
need be, making Damms, to confine it within its 
Limits, and prevent its Inundations ; So the use- 
fulness of the Passions should not hinder us from 
watchfully employing the Methods and Expedi- 
ents afforded us by Reason and Religion, to keep 
them within their due Bounds, which they sel- 
dome over-flow without shewing to our Cost, 
that, as 'tis observed of Fire and Water, they can- 
not be so good Servants, but that they are worse 
Masters. 



DISCOURSE IX. 

Upon the comparing of Lands, seated at differing 
distances from the River, 

THIS last Discourse, to which the River had 
afforded the occasion, inviting me to Survey 
as much of it as w r as within my View, a little 
more attentively, gave me the opportunity of 
taking notice of a manifest difference betwixt the 

Lands 



Occasional Reflections, 219 

Lands that lay near it, and those whose Situation 
was remoter from it, and having acquainted Euse- 
bius with what I had observ'd, which his own Eyes 
could not but presently bear witness to ; One (says 
he) that should only consider how swiftly this 
Stream runs along these flowery Meadows, and 
how great a quantity of Water passes through 
them, and from them, towards the Sea, would be 
apt to conclude, that certainly these Grounds 
retain none of the Water which runs from them so 
hastily, and so plentifully, especially since we can 
see no Chan els, nor other manifest Inlets, and 
Receptacles, that should divert and retain the 
fugitive Water, so that the Grounds confining on 
the River, must be but little advantag'd by its 
Neighbourhood. But, (continues Euseblus) though 
these Grounds have not any patent Passages, 
w r hereby to derive Water and Fatness from the 
River, and therefore must suffer the greatest part 
of it to run by them undiverted, yet still some of 
the Cherishing and Fertilizing moisture is from 
time to time soak'd in by the Neighbouring 
Ground, and (perhaps by blind Pores and crooked 
Chanels) so dispersed thorow the w^hole Fields, 
that they have thereby Water, and in that vehicle 
Fertility convey'd to them, which you will not 
doubt, if you do but with me take notice, how 
much the Lands that lye on both sides near the 

Course 



220 Occasional Reflections. 

Course of the River, are more Verdant, and Flou- 
rishing, and more Rich than those less happy 
Grounds, to whom their Remoteness denies the 
advantage of so improving a Neighbourhood. 

Thus (resumes Eusebius) many a pious Person 
that is an Assiduous attendant on the means of 
Grace, and has a care to place himself as it were 
in the way, by which the Ordinances of God, 
especially those of Reading, and Expounding of 
the Scriptures, are wont freely and copiously to 
flow, is (especially upon any fit of Melancholy, or 
distress of Mind) apt to be extremely discourag'd 
from prosecuting that course of Duties, and by 
looking upon the little that he remembers of so 
many excellent Sermons as he has heard, he is 
often inclined to conclude not only he has lost all 
the good Sermons that he has heard already, but 
that at least for such as he there is little to be 
expected from them for the future. 

But though to lose so much of a thing, so pre- 
cious as the Doctrine of Salvation, be that, which 
is oftentimes a fault, and always an unhappiness, 
yet 'tis a far less Mischief to forget Sermons than 
to forsake them : The one may be but an effect of 
a weak Memory, the other is that of a depraved 
Will, perverted by Laziness, Impatience, or some 
greater fault : We should scarce allow it for a Ra- 
tional proceeding ; if one in a Consumption, or 

Disen- 



Occasional Reflections. 221 

Disentery, because he grows not Fat with Feeding, 
should resolve to renounce Eating and Drinking. 

But this, (says Eusebhis) is not that which I 
chiefly intended : For Pious, but melancholy Per- 
sons, are oftentimes too Partial against themselves, 
to be competent Judges of their own Estate, they 
seem not to forget any Sermon so much as that, 
Charity should begin at home ; And they are much 
more careful not to accuse any body wrongfully 
than themselves, though they might remember, 
that in the Estimate of Christ himself, all Grounds 
are not equally Fruitful that are good, some 
bringing forth hundred, some sixty, some but 
thirty Fold, and yet to all he vouchsafes the title 
of Good ; and though, as mad Men that have quite 
lost their Wits, seldome or never complain of the 
want of them ; so those that have forfeited, or are 
devoid of Grace, rarely bemoan themselves of the 
weakness of it. And 'tis no mean sign of Profi- 
ciency in Piety, to be apt to deplore ones unpro- 
ficiency ; 'Tis true, that Preaching is not always, 
and I fear not so much as often, the Savour of Life 
unto Life, the Perversness of the Hearers making 
it but too frequently the Savour of Death unto 
Death. But yet, speaking in the general, though 
it aggravate the Sins committed in spite of it, yet 
it usually hinders many others from being com- 
mitted ; and he that twice a Week is told of God, 

and 



C 2°Z2 Occasional Reflections, 

and Duty, and Heaven, and Hell, has his Con- 
science more awak'd than he that never hears of 
any of these things. And if you but compare 
one of these despondent Christians, we are con- 
sidering, with the careless Sensualists, that fly a 
rowzing Sermon, as they should do what it would 
deter them from ; you will easily discern a suffi- 
cient disparity between them, to invite you to 
conclude, that the Instructiveness of Preaching 
may, like the moisture of the River, be convey'd 
but by little and little at a time, and by unper- 
ceived Passages, and yet be able to impart Ferti- 
lity : For though much run by, yet commonly 
something will stick, which we may safely con- 
clude, if though we can discern it no other way, 
it disclose itself by the Effects ; for 'tis not always 
to those that remember the most of them, that 
Sermons do the most good, as Water retained in 
Ponds makes not the Bottom flourishing, but the 
Banks, and the Efficacy of a Sermon is better to 
be collected from the Impression it has on the 
Understanding, and Affections, than from that it 
leaves on the Memory, whether we retain the 
Particulars faithfully or no, and carry them home 
with us ; yet if a Sermon leave us Devouter than 
it found us, if we go from God's Ordinances, with 
a love to them, and a rellish of them, and a pur- 
pose to frequent them, we may be Despondents, 

but 



Occasional Reflections'. 223 

but are not altogether Non -proficients ; that in- 
corruptible Seed by which we are Regenerated, 
being once thrown into an honest Heart, may, as 
our Saviour intimate, grow up we know not well 
how, and though perhaps by insensible degrees, 
yet at length attain Maturity. To dispatch, (con- 
cludes Eusebius) whether or no a Man can orderly 
repeat all the Particulars that composed the 
Sermon > it does him good, if it either makes him 
good, or keeps him so : And its Operation is to be 
estimated, not so much by what w T e Remember, as 
by what we Resolve. 

What you have been saying, (subjoyns Linda- 
mor) when he pereeiv'd that Eusebius had done 
speaking, suggests to me a Reflection, that till 
now I did not dream of; And though it differ from 
that wherewith you have been pleased to enter- 
tain us, yet because 'tis applicable to the same 
purpose, and occasioned by the same River, I shall 
without scruple, though, after your Discourse, not 
without Blushes, tell you, that it is this ; I, among 
many others that Live near it, have often resorted 
in hot Weather to this River, to bathe myself in 
it, and after what I have been hearing, I now be- 
gin to consider, that though incomparably the 
greater part of the River run by me, without doing 
me any good, and though when I went out of it, 
I carried away little or none of it with me ; yet 

q whilst 



224 Occasional Reflections. 

whilst I stayed in it, that very Stream, whose 
Waters run so fast away from me, washed and 
carried off whatever Foulness it might find stick- 
ing to my Skin : And besides, not only cooled me, 
and refreshed me, by allaying the intemperate heat 
that discomposed me, and made me faint, but also 
help'd me to a good Stomach for some while after. 
Thus (resumes Lindamor) I have sometimes 
found, that a moving Sermon, though it did not 
find me qualified to derive from it the Advantages 
it questionless afforded better Auditors, and when 
I went from it, I found I had retained so little of 
it, that it seemed to have almost totally slipt out 
of my Memory, yet the more Instructive and Pa- 
thetick passages of it had that Operation upon me, 
as to cleanse the Mind from some of the Impuri- 
ties it had contracted, by Conversing to and fro in 
a defiling "World, without suffering Pollutions to 
stay long, and setle where they began to be Har- 
boured; And besides, I found that a course of 
such Sermons, as I have been mentioning, did 
oftentimes (and if it had not been my own fault, 
would have always done so) both allay those In- 
ordinate heats that tempting Objects are but too 
apt to Excite ; refresh my drooping Spirits, that 
continually needed to be revived ; and raise in me 
an Appetite to the means of Grace, which are 
Piety's (and consequently the Soul's) true and 

improv- 



Occasional Reflections. 225 

improving Aliments. So that, (concludes Linda- 
mor) though I seldome let Sermons do me all the 
good they may, and should ; yet I dare not forsake 
them, because I forget them ; since 'tis to do a 
Man some good, to make him less bad than he 
was, and to give a Value and Inclination for the 
means of growing better than he is. 



DISCOURSE X. 

Upon a Fishes running away with the Bait. 

THIS Reflection of Lindamor's was soon fol- 
low'd by another of the same Gentleman's, 
who seeing many Fishes rise one after another, 
and bite at Eugeniuss Bait, which he let them 
sometimes run away with, that he might be the 
surer to be able to draw them up, as he after- 
wards did several of them ; See, (says Lindamor, 
as one of the fishes had just swallowed the Hook) 
how yonder silly Fish, having at length seized the 
beloved Bait, he has been Courting, posts away 
with it as his obtained wdsh, little dreaming of 
being himself taken: Thus (continues the same 
Speaker) when greedy Mortals have an opportu- 
nity to obtain forbidden things, they joyfully run 
away with them as the Goods they aimed at, and 
when they fondly think they have caught, they 

Q 2 are 



226 Occasional Reflections. 

are so, and whilst they imagine themselves to 
carry away a Booty, they become a Prey ; for that 
he is in his Judgment that never errs, who, what- 
ever he gets into the Bargain, loses himself. 

The Scripture, (subjoyns Eusebius^ mentions, 
among other properties of Vice, that which it calls 
the Deceitfulness of Sin.f And the w T ise Man tells 
us, that Wine is a Mocker ; % and it may be one of 
the reasons of these Expressions, that when we 
think our selves possessed of a sinful Pleasure, we 
are indeed possessed by it as Dcemoniacks are pos- 
sessed by the Divel, who serves many other Sinners, 
though less perceivedly, as he serves Witches, 
whom he gets the Power to command, by seeming 
to obey them, and to comply with their criminal 
desires ; And, if we compare this, with what I was 
just now observing to you, on the occasion of the 
counterfeit Fly, we may add, That even when Sin 
seems the Kindest and most Obsequious to us, and 
to answer if not exceed our Desires, our case may 
be but like the Canaanitish General's, who though 
he had Milk brought him by Jael instead of the 
Water he only requested, was but thereby invited 
to Sleep the Sleep of Death ^ and to have his Fears 
more surpass'd than his Desires had been, 

* Ed. 2. " Eu genius" but see the reference below to what had been 
said about the fly, p. 192. 

j Heb. iii. 13. X Prov. xx. i. § Judges iv. 29 

But 



Occasional Reflections. 227 

But, (pursues Eusebius) this may supply us with 
another Reflection ; for though this Fish seems to 
have devoured the Hook and Bait it swallowed, 
yet in effect it is taken thereby ; so the Divel, 
when he had played the Serpent and the Lion, 
when he had brought the Jews and Gentiles to 
conspire against their common Saviour, and had 
made Herod and Pilate friends to make them 
joynt Enemies to Christ, and when by these means 
he seemed to have obtained his end, by employing 
their hands to Kill the formidablest of all his 
Enemies, this pursued Prey destroyed the seeming 
Conquerour ; and Death appearing to swallow the 
Lord of Life, was, if I may so speak, choaked by 
the Attempt, since he not only was quickly able 
to say in the Apostles Triumphant Language: 
O Death, where is thy Sting ? O Grave, zvhere is 
thy Victory ? * but did by Death conquer him that 
had the power of Death, that is, the Divel ; f nay, 
and made all his followers so much sharers in the 
advantages of his Conquest, as by the same way 
(which we are informed by the same Text) to 
deliver those whom the restless fear of Death per- 
petually kept from relishing the Joys of Life. 
* 2 Cor. xv. 15. f Heb. ii. 14, 15. 



DIS 



DISCOURSE XI. 

Upon a Danger springing from an unseasonable 
Contest with the Steersman. 

THIS Discourse being ended, Eugenius. } who 
was look'd upon by us all as the most Ex- 
perienced as well as concerned Angler among us, 
descrying at a good distance a place which he 
judged more convenient for our Sport, than that 
we there were in, where the Fish began to bite 
but slowly ; He invited the Company to this new 
Station, but when we were come thither, finding 
in a short time, that either it was ill stock'd with 
Fish, or that the Season of their Biting in the 
places thereabouts was over, he thought it con- 
cerned him to provide us some better place ; and 
accordingly, whilst we were yet, by the pleasure 
of mutual conversation, endeavouring to keep the 
Fishes sullenness from proving an Exercise to our 
patience, he walk'd on along the River, till he 
lighted upon a Youth, that by his Habit seem'd to 
belong to some Boat or other Vessel ; and having 
enquir'd of him, whether he could not be our 
Guide to some place where the Fish would bite 
quick, he replied, that he easily could, if we would 
take the trouble of coming to a place on the other 
side of the River, which his Master, who was a 

Fisher- 



Occasional Reflections. 229 

Fisher-man, had Baited over Night, and would 
questionless let us make use of for a small Grati- 
fication ; Eugenius, being very well content, call'd 
away the Company, which were led by the Youth 
to a Boat belonging to his Master, into which 
being entred, the old Man, who was owner of the 
Boat, hoys'd up Sails, and began to steer the Boat 
with one of his Oars, to a place he shewed us at a 
good distance off, but did it so unskilfully, that 
since a Mariner of his Age could scarce mistake 
so grossly for want of Experience in the River, 
we began to suspect, that he had too plentifully 
tasted a far stronger Liquor than that which was 
the Scene of his Trade ; and as the old Man was 
half Drunk, so the Youth appeared to be a meer 
Novice, both which we had quickly occasion to 
take notice of: For some Clouds that were 
gathering out of the Sea, passing over our Vessel, 
rais'd in their passage, as is usual enough, a tem- 
porary Wind, that to such a slight Boat as ours 
was, might almost pass for a kind of Storm ; For 
then the old Man gave out his directions so ill, 
and the Youth was so little able to execute them 
punctually, that two of the Company, offended at 
their unskilfulness, began by angry and unseason- 
able Expostulations and Clamours, to confound 
the already disorder'd Boat-man, and being got 
up, with no small hazard to the Boat, they would 

per- 



230 Occasional Reflections. 

perchance, by crossing the Water-men in their 
endeavours, have made it miscarry, had not Linda- 
mor, whose Travels had made him well acquainted 
with such cases, earnestly requested them to sit 
still, and let the Water-men do their own work as 
well as they could, affirming, that he had seen 
more than one of those easily over-set Boats cast 
away by the confused and disagreeing endeavours 
of the Water-men and Passengers to preserve it : 
This counsel was thought very reasonable, since 
the greater the Wind was, and the less the Steer- 
man's dexterity, the more necessary it appeard, 
that we should be orderly and quiet, and by lean- 
ing our Bodies sometimes one way, and sometimes 
another, as occasion requir'd, do what in us by to 
keep the Vessel upright, and herein we were so 
prosperous, that soon after the Cloud was passed, 
and the Shower it brought with it was over, the 
Wind grew moderate enough to allow us to make 
some calm Reflections on what had happened : 
This Lindamor, from the thanks that were given 
him for his advice, took occasion to do in these 
terms : Since States-men and Philosophers are 
wont to compare a Common-wealth to a Ship, I 
hope the Reflection suggested to us by what had 
just now happen'd, will be the easier pardon'd. 
The skill of ruling Nations, is an Art no less diffi- 
cult than noble ; for whereas Statuaries, Masons, 

Car- 



Occasional Reflections. 231 

Carpenters, and other Artificers work upon inani- 
mate Materials, a Ruler must manage free Agents, 
who may have each of them interests or designs of 
their own, distinct from those of the Prince, and 
many times repugnant to them : And the Prizes 
that are contended for in Government, either are* 
or (which is in our case all one) are thought, so 
Valuable, and the concurrents are so Concern'd, 
and consequently so Industrious to drive on each 
his own design, that without mentioning any of 
those many other things which make good Go- 
vernment difficult, these alone may suffice to make 
it more our trouble than our wonder, that the 
Rulers of States and Common-wealths should 
oftentimes mis-govern them. But the publick 
Infelicities of declining States, are not always 
wholly due to the Imprudence of the Ruler, but 
oftentimes those that most resent such Impru- 
dency, even by those very Resentments, encrease 
the publick Disorders they appear so much 
troubled at ; and it may be a question, Whether 
it be more prejudicial to Common-wealths, to have 
Rulers that are mean States-men, than to have a 
Multitude of Subjects, that think themselves to 
be Wise ones, and are forward to Censure what is 
done by their Magistrates, either because it is done 
by their Superiours, or because 'tis not done by 
themselves. 

Yet 



232 Occasional Reflections. 

Yet it may well be doubted, (says Eugenius) 
whether the Reverence and Submission we owe 
to Senates, or Princes, extend to our very Rea- 
sons, and our inward Thoughts : For the Right, 
and the Skill to Govern, are two very distinct 
things ; nor does the one confer the other : A 
Crown, how pretious soever, adorns but the out- 
side of the Head, without enriching the inside ; 
and its Splendour will scarce dazle a Wise be- 
holders Eyes, though it but too often does theirs 
that w r ear it : No, the Tribunal of reason has a 
Jurisdiction that reaches to Thrones themselves, 
and what you well observed just now concerning 
the difficulty of avoiding faults in Government, 
will, I presume, make you think it excusable, if I 
confess that I think, Soveraigns do now and then 
do what you confess 'tis so hard for them to avoid 
doing ; Nor is it more a Breach of Loyalty, not to 
think a weak Governour a Prudent one, than not 
to think him Tall, or Streight, or Sharp-sighted, 
if Nature have made him Low, or Crooked, or 
Purblind. A Senate or a Monarch may indeed 
command my Life and Fortune ; but as for my 
Opinions, whether of Persons, or things, I cannot 
in' most cases command them my self, but must 
suffer them to be such as the Nature of the things 
I judge of requires ; and therefore, the thinking 
all things done with Wisdome that are done by 

Men 



Occasional Reflections. 233 

Men in Power, is too great an Impossibility to be 
a Duty; and besides, it would lessen the Merit of 
Obedience, which otherwise would not appear to 
be paid to the Authority of the Magistrate, since 
w r e readily obey the Injunctions of Lawyers and 
Physitians, as long as we think them Prudently 
fram'd for our good, though we acknowledge not 
these Persons to have any right to Command us. 

But though (continues Eugenius) I take Reason 
to be so supream a thing, that as even the greatest 
Princes Actions should be regulated by it, so they 
may be judg'd by it; yet I allow lawful Autho- 
rity a Jurisdiction over my Actions, that I deny it 
over my Opinions ; and though I can obey the 
Orders that have the Impresses of "Wisdome, as 
well as the stamp of Authority, with more hope 
and alacrity, yet I can obey those wherein I think 
Pow r er is unguided by Prudence, with no less 
Punctualness and Fidelity : I would not resist a 
Magistrate when I cannot esteem him ; and though 
I dare discern Folly even in the greatest Princes, 
yet I can reverence Authority in the weakest. 

I know Eugenius too well (says Lindamor) not to 
believe him : But though I confess, that to do 
what you say, is to do much, and to do that which 
I fear is not usally done, yet me-thinks it w r ere 
well if we did somewhat more ; for whereas most 
humane Actions, especially about Matters political, 

are 



234 Occasional Reflections. 

are attended with great variety of Circumstances, 
according to some or other of which, they may be 
differently considered, and estimated, as 'tis not very 
difficult to make many, if not most Actions appear 
politick or unwise, according as they are Cloathed 
with those of their Circumstances, that may be 
applied to excuse them, or with those that are fit 
to discommend them ; so I would take a care to 
put the favourablest Constructions on those publick 
Counsels, that are capable of more Constructions 
than one, and use the Parents of my Country, as 
Noah's two dutiful Children did their distemper'd 
Father, whose Nakedness when they had once 
discovered, they covered too ; and that in such a 
way, as shewed they were unwilling to see more 
of it than was necessary to enable them to hide 
it. And I say this, (continues Lindamor) with 
Relation to Eugenius, and such as he ; for as to 
the Vulgar, who yet make up the far greatest and 
loudest part of those that would intrude them- 
selves into State -affairs, upon the pretence of their 
being ill managed by their Superiours ; I cannot 
but think, that whatever the course of Affairs be, 
these cannot but be incompetent Judges of their 
being Politick, or the contrary : For to judge of 
things barely by success, were somewhat to forget 
that there is a supream and absolute disposer of 
Events, and has been a practice always rejected 

by 



Occasional Reflections. 235 

by the Wise, as both discouraging Wisdome and 
affronting it : And as for the Counsels, by which 
indeed the Prudence or Imprudence of publick 
Actions is to be estimated, the Vulgar is rarely 
admitted to have such a Prospect into the true 
State of Affairs, as is requisite to enable them to 
judge of the Expedience or unadvisedness of 
them, being unacquainted with the frame and 
Motives of the Prince's Counsels and Designs : 
Ordinary Men may often think that Imprudent, 
whil'st they consider it only in it self, which its 
congruity to the rest of the Prince's designs may 
make Politick enough, and a private Whisper, or 
the Intimation from an unsuspected Spy, or an 
intercepted Letter, or divers other things unper- 
ceiv'd, and perhaps undreamt of, by those that are 
not of the State-Cabal, may make it wise to do 
several things, which to those that look only at the 
Actions, without knowing the Motives, may ap- 
pear Unpolitick, and would indeed be so, were it 
not for these Reasons, which yet ought to be as 
little Divulged as Disobey'd : So that the Peoples 
forwardness, to quarrel with the Transactions of 
their Prince, is usually compounded of Pride and 
Ignorance, and is most incident to those, that do 
not sufficiently understand either State-affairs or 
themselves ; and whils't they judge upon incom- 
petent Information, even when their Superiours 

are 



236 Occasional Reflections. 

are in the fault, they may be so, for censuring 
them. 

I must not now dispute, (says Eusebiui) whether 
such as you, Gentlemen, whom their Conditions, 
Parts, and Opportunities qualifie to discern the 
Interests and Designs of Princes, may not be al- 
lowed to judge of their Counsels, and see their 
Errours ; As our late Astronomers, being assisted 
with good Glasses, are allowed to tell us, that they 
discern Spots even in the Sun it self. But cer- 
tainly, the Ambition of Pragmatical Inferiours, 
to make themselves States-men, upon pretence 
that those that sit at the Helm do not Govern it 
as wisely as these would do, if they were in the 
same places, is a fault no less prejudicial to any 
State, than Epidemical in some of them : For 
whil'st the Government is thus Decryed, the same 
disadvantageous Representations embolden Stran- 
gers and Forreiners to attempt the Subversion of 
a State, and make the Dispondent Subjects des- 
pair of preserving it, little considering that there 
are scarce ever any Imprudences in a Government, 
that can prove any thing near so Prejudicial to the 
Generality of the Subjects, as would the Subver- 
sion of it, whether by Forrein Conquest, or by In- 
testine* Jarrs ; such changes seldome doing less 
than entail upon unhappy Countries the fears and 
mischiefs of War. And that though it be granted, 

that 



Occasional Reflections. 237 

that the right of Governing does not confer the 
Skill, yet 'tis much better to stick to the former, 
than oppose or desert it, because it wants the lat- 
ter : For a right to a Crown, is that, which for the 
most part manifestly belongs but to one, and is 
seldome plausibly pretended to by above two or 
three, whereas the Skill to Govern is so undeter- 
mined, and so uncertain a thing, that Mens Innate 
pride and Self-love would encline almost every 
Man to claim it for himself, especially, since by 
challenging that, he might put for no less than 
Soveraignty : And in a State thus abandoned to 
the craftiest or the strongest, there would never 
want disturbing Vicissitude of Governments, as 
well as Governours, since whoever could get In- 
terest enough in the Souldiery, or the Multitude, 
would quickly devise and impose such a frame of 
Government, as may put the Management of Af- 
fairs into his and his Parties hands, and give them 
the Authority that have the Power. But (resumes 
Eusebius) I must remember, that not Politicks, but 
Divinity is my Profession, and therefore without 
enlarging upon the confusion that is inevitable in 
a State, where the right of Governing being not 
heeded, or at least not ascertained, every Man 
would pretend to Counsel or Command, and none 
would think himself bound to Obey ; I shall onely 
mind you, that Magistracy having been instituted 



23S Occasional Refections, 

by God, for the good of Mankind, we may in 
obeying our Lawful Magistrates, though perhaps 
less Wise than we could wish them, not only 
participate the Advantages naturally accruing 
from Obedience to Superiours, but divers peculiar 
Blessings that God oftentimes vouchsafes to our 
Obedience to his Vice-gerents, and his Institu- 
tions. Let Subjects therefore (says Eusebius) wisli 
for wise Princes, but submit to those the Provi- 
dence of God, and the Laws of their Country, 
may have given them : Let us, if by any just way 
we be called to it, assist a Prince with the wisest 
Counsels we can ; if not, let us assist him to make 
the best of the unwise Counsels he has taken, 
without adding our Factiousness, or our Passions 
to his Misgovernment, remembring that, at least 
in my Opinion, to the happiness of a Common- 
wealth, it is not only requisite that the Prince 
know how to command well, but that the Subjects 
obey well ; and that even weak Counsel, faithfully 
assisted, and as much as may be rectified or re- 
paired by those that are to Execute them, may 
less prejudice the publick, than the froward and 
jarring endeavours of Men, that perhaps would be 
wiser Rulers if they had a right to be so. It may 
be (continues Eusebius) that affection and diligence 
in the publick Service, may, in spight of the 
Governments miscarriages, prevent, or at least 

retard 



Occasional Reflections. 289 

retard and lessen, the Ruine of the State. But 
however, (concludes he) it will be no small satis- 
faction to an honest Man, and a loyal Subject, not 
to be conscious to himself of having contributed 
to the publick Calamities, either by his own Pro- 
vocations, or his Factious indignation at the Prin- 
ces faults ; if a Man have done his utmost to 
hinder the Ruine he comes to be involved in, the 
publick Calamity will be far lighter to him, being 
not clogged by private Guilt ; and he will support 
the misfortune of it with far the less trouble, if he 
be to support nothing else. Nay, since the Ser- 
vice we do to whatever Prince is rightfully set over 
us, upon the score of his being Gods Vice-gerent, 
is ultimately directed to that Supream, and as the 
Scripture calls him, Only Potentate,* whose Muni- 
ficence is as inexhausted as his Treasure ; we may 
safely expect, that whatever prejudice we here 
sustain upon the account of the Prince's com- 
mands, will hereafter be advantageously consi- 
dered to us in the reward of our Obedience. 

* 1 Tim. vi. 15. 



DIS- 

E 



DISCOURSE XII. 

Upon Clouds rising out of the Sea, and falling 
down in Rain not Brackish. 

THIS Discourse had already lasted so long, 
that as well my Unwillingness that one Theme 
should detain us any longer, as my Desire to keep 
Eugenius from making any Reply, which on such 
an occasion might perchance have begot some Dis- 
pute, made me forward to divert the Discourse, 
by inviting the Company to take notice of a black 
Cloud that was coming towards us, which soon 
after, in its passage under the Sun, interpos'd 
betwixt our Sight and that gloriousest Object of 
it, Lindamor then having a while attentively 
enough consider'd it, took thence an occasion to 
say : This Cloud, Gentlemen, whensoever it shall 
fall down in Rain, will sufficiently shew that it 
w T as before but Water, which whilst it lay mingl'd 
with the rest of the River, or the Sea, whence 'tis 
Exhal'd, may be suppos'd as Clear and Limpid as 
any of the rest ; but now that the Sun has by its 
powfull Beams elevated this "Water in the form of 
Vapours, and drawn it near it self, we see it Com- 
poses a Cloud, which does no longer receive or 
transmit the Light, but robs the Earth of it, and 
eclipses the Sun that rais'd it, and sometimes too 
produces dismal storms of Rain, and Wind, and 

Hail. 



Occasional Reflections. 241 

Hail. Thus (pursues Lindamor) there are many, 
who while they continu'd in a low and private For- 
tune, were as blameless as others ; and yet, when 
by a peculiar Vouchsafement of Providence, they 
are rais'd from that humble state to a conspicuous 
height, they seem to have as much chang'd their 
Nature as their Fortune, they grow as much worse 
than meaner Men, as their condition is better than 
that of such; and the principal things by which 
they make their Exaltation be taken notice of, 
are, the Prejudice they do to their Inferiours, and 
the Ingratitude they exercise towards that Monarch 
of the World, that rais'd them above others. Of 
so perverting a Nature, is so high a Station, that 
the gaining of an Earthly Crown, is very far from 
being a furtherance to the acquiring of an Hea- 
venly one : And many, whom an humble condition 
of Life kept as Innocent as Lowly, are, by the 
highest Advancement in point of Fortune, impair'd 
in point of Morality ; and these supreme Dignities, 
which the ambitious World so fondly Courts and 
Envies, do so often manifest those that have 
attain'd them, to be unworthy of them. 

I know not whether Eugenius imagin'd that 
Lindamor did in this Discourse make some little 
Reflection, upon what we had lately said on the 
behalf of Princes : But I afterwards suspected, 
that it was partly to reply to this Observation, as 

r 2 well 



242 Occasional Reflections. 

well as entertain the Company with a new one, 
that he subjoyn'd. As this Cloud has furnish'd 
Lindamor with one Reflection, so that which lately 
brought us the Showr of Rain, whose marks are 
yet upon our Hats, may supply us with another, 
which may shew, that Themes of this Nature are 
applicable to very differing purposes, according as 
one or other of their Circumstances happens to be 
consider'd and employ'd : For as far (pursues he) 
as we can judge by the Neighbourhood of the Sea, 
and by that Cloud's being driven hither by a 
Wind blowing thence, it consisted of the Sea- 
water rais'd in the form of Vapours. But though 
the Water of the Ocean is Salt and Brackish, 
Unpleasant and Unwholesome whil'st it lies there 
Unelevated ; yet that Water which has the Ad- 
vantage of being rais'd to the second Region of 
the Air, appears, when 'tis turn'd into Rain, to 
have left all its Brackishness behind it, and proves 
both wholesome for Mens Bodies, and fertilizing 
to their Fields. 

Thus (continues Eugenius) we sometimes see, 
that Men, who in a private condition were subject 
to divers Vices, devest them when they are ad- 
vanc'd to the honour of putting on Royal Robes, 
as Silk-worms leave their Husks behind them, 
when by acquiring Wings they turn into (a nobler 
sort of Creatures) flying Animals ; as most Men 

change, 



Occasional Reflections. 243 

change, so some improve their Minds with their 
Condition, and seem to have mis-behav'd them- 
selves in a lower Station, but because they were 
Born to a higher, and were, whilst beneath it, 
detain'd out of their proper Sphere. And indeed, 
as a Throne exposes those that sit on it to peculiar 
Temptations to Vice, so does it afford them 
peculiar Engagements to Virtue ; as so Elevated a 
Station is apt to make Men giddy, so is it proper 
to make them circumspect, by letting them see 
that all the World sees Them ; the Sublimity of 
such a Condition would make any Soul, that is not 
very mean, despise many mean things that too 
often prevail upon Inferiour persons. If Princes 
have any sense of Shame and Honour, it will be a 
great Curb to them, to consider, that, as there are 
too many Eyes upon them to let their Vices be 
secret, so their Faults can as little escape Censure 
as Discovery ; and Men w T ill be the more severe to 
their Reputations, because 'tis the only thing 
wherein Subjects can punish their Soveraigns. If 
they have any thing of Generosity in their Natures, 
their very Condition, by placing them above other 
Objects, will make them aspire to Glory ; and that 
is a Mistress, that ev'n Monarchs cannot success- 
fully court, but with great and good Actions. 
And if they have withal a sense of Piety, they 
cannot, but, in Gratitude to him whose Vice-gerents 

they 



244 Occasional Reflections. 

they are, endeavour to promote his Interests that 
made them so, and so make themselves as like him 
as they can in his other Attributes of Clemency, 
Justice, and Bounty, as he has vouchsafed to make 
them in his Power and Authority : And besides, 
that the actual Possession of an Earthly Crown 
leaves them nothing worth aspiring to but a Hea- 
venly one ; The consideration of the great Advan- 
tages they have above other Men of doing Good, 
and the Exemplariness and Influence as w r ell of 
their Vices as of their Virtues, will make them 
tremble at the thoughts of the Account they must 
one Day render of so many Thousands, perhaps 
of so many Millions, (of Subjects) committed to 
their Charge, if, as they are sure it will be a great 
one, they shall not make it a good one. Nor 
(pursues Eugenius) is History altogether unfurnish'd 
with Examples of those whom a Throne has as well 
Improv'd as Dignify'd : Said was not the only 
Person, who when he was created King had another 
Spirit, and became another Man ;* That Titus, who 
was the Head of it, was justly styTd the Darling 
of Mankind, though his Virtue and Nobleness did, 
more than his Crown, keep the greatest part of 
Posterity from taking notice of any thing in him, 
but an Obligingness proportionate to his Great- 
ness : Yet I find in some antient Writers, to whom 

* 1 Sam. x. 6—9. 

Truth 



Occasional Reflections* 245 

Truth was more dear than ev'n this Favourite of 
Mankind, that before he came to that supreme 
Pitch of humane Dignity, his course of Life did 
not promise the Roman World the happiness it 
deriv'd from his Government ; His Life before he 
came to be Emperour, having not been so free from 
Blemishes of Lust and Blood ; But that I may, in 
writing his Character, invert what the Roman 
Historian said of one of his Predecessours, and say, 
that Titus had been thought Indignus Imperio nisi 
imper asset* And, without going as far as Rome, 
our own History affords us a Henry the Fifth, who, 
before he came to the Kingdome, was scarce 
thought worthy to Live in it, and did so degrade 
himself to the Practices of the meanest Malefactors, 
that a Judge, that w T as then his Fathers Subject, 
was fain to use him at that Rate ; and yet this 
Prince, as soon as he had Seated himself in the 
Throne, did as suddenly as if the Place it self had 
some secret Virtue to improve those it admitted, 
behave himself as a Person worthy of it ; and not 
only Conquer'd France, but, which was a Nobler, 
as w r ell as a more difficult Victory, his own Resent- 
ments too, by preferring that Judge, when King, 
that had Imprison'd him, when Prince ; and 
evincing by so memorable an Action, that he pre- 
ferr'd Virtue above himself, and renouncing the 
* See Tacitus, Hist. I. 49. 

Plea- 



246 Occasional Reflections. 

Pleasure of Revenge, he scrupl'd not to promote 
one whom he could not commend without condemn- 
ing himself ; were it not, that in this Prince, ac- 
cording to what I was saying, the King was become 
another Man than the Subject. And perhaps, 
(concludes Eugenins, a little Smiling) I could 
proceed to give you other Examples enough to 
keep it from being improbable ; that one main 
Reason, why there are but few good Princes, is, 
because there are but few Princes ; were it not 
that I see the Water-man prepare to Land us : 
And in effect, we were now come so near the place, 
where the Fisher -man design'd to set us Ashore, 
that whether or no Lindamor had a mind to return 
any thing to what Eugenius had said, it would then 
have appear'd unseasonable, either to resume the 
Debate, or prosecute the Discourse. 



DISCOURSE XIII. 

Upon drawing the Boat to the Shore. 

WHEN we were now come to the place 
where we w^ere to be Landed, least the 
Boat should be carried away by the Stream before 
we could step Ashore, the Owner of it reached out 
his long Pole, and by means of the Crook, taking 
fast hold of the Bank, he drew the Pole towards 

him 



Occasional Reflections. 247 

him with all his might, and thereby brought the 
Boat to Shore. This endeavour of the Water- 
man's, and the effect of it, inviting Euselius to 
smile a little, gave me the Curiosity, as soon as 
we we were Landed, to enquire why he did so : 
It is almost as ordinary, (answers Eusebius) for 
Men to think themselves wiser than God, as 'tis 
impossible for them really to be so. Those that 
study nothing but to obtain their Ends, and that 
scruple at nothing they judge conducive to them, 
do oftentimes lay their designs and plots with so 
much Artifice and Subtilty, that they do not 
doubt, that, whatever may become of God's de- 
signs, and of his promises, and threats, those which 
themselves have laid so Politickly cannot but suc- 
ceed. And even pious and well-meaning Persons, 
that have the opportunity to discern the Politick 
ways that these Men take to compass their Ends, 
are oftentimes tempted to needless Fears, that 
Divine providence will be puzzl'd and distress'd 
by them ; and to think, that for Reasons secret, 
though just, Providence may be put by these 
Mens craft to play an after-game in the World to 
come. But in such cases, it often fares with these 
grand Designers, as it did just now with our 
Water-man : He had fastened his Grapling-Iron 
to the Shore, and putting to his utmost strength, 
did so forcibly endeavour to draw it towards him, 

that 



248 Occasional Reflections. 

that one, that did not know that the Shore was 
fixt, might expect this Lusty Fellows endeavours 
capable to put into Motion whatever he so forcibly 
drew towards him : But the Shore being fixt, and 
immoveable, instead of making that come to him, 
his very strainings drew him and his Boat to that. 
Thus the contrivers of the proud Pile of Babel, 
whereby they meant (not, as most imagine, to se- 
cure themselves against a second Flood ; the Text 
being silent as to that Aim, and a Plain being a 
very improper place for such a purpose, but) to 
make themselves a Name, and prevent Dispersion. 
These ambitious Contrivers, who had laid their 
Plot so hopefully, that they had engag'd no less 
than Mankind, and who probably had Designs as 
rais'd as their intended Fabrick, since those Ex- 
pressions of him, that knew their Hearts, (And 
this they begin to do, and now nothing will be re- 
strained from them, which they have imagined to 
do*) seem'd me-thinks to warrant my Conjectur- 
ing, that those had designs very aspiring, that in- 
tended but to make a Rise to their soaring flight 
of a Tower, whose Top should reach unto Heaven. 
But the Policy of these ambitious Builders being 
contrary to the charitable decree of God, to have 
the Earth Peopl'd, he made use of that very con- 
spiracy, that brought them together, to effect that 

* Gen. xi. 6. 

which 



Occasional Reflections. 24£> 

which they conspir'd to prevent ; so, that now the 
remotest Parts of the Inhabited World are but the 
Colonies of Babel, whose scattered Architects 
have indeed made themselves a Name, but upon a 
quite contrary Account than they intended or ex- 
pected. Thus the Purblind envy of Joseph's Bre- 
thren, having made them resolve to prevent his 
future Dreams of Superiority over them, made 
them think, that, by Selling him for a Slave, they 
had taken sufficient Order he should never come 
to be their Master. And yet we see, that Joseph's 
being sold into Egypt, was made use of by the 
wise Orderer of humane Affairs, to make him in 
effect Lord of that rich and populous Kingdome ; 
and thereby, of his envious Brethren ; Pharoalis 
Dreams having advantageously made him amends 
for the hardships his own had expos'd him to. 
So the proud Favourite of Ahasuerus questionless 
thought he could scarce miss his Ends, when, by 
the Counsel of his Friends, and, as he fondly 
thought, of his Gods too, he provided for Mor- 
decai that fatal Gibbet, which probably he might 
have escap'd, if he had not erected it. Thus the 
High Priest and Sanhedrin of the Jews, seem'd to 
Act with much Policy, though no Justice, when 
they resolv'd upon the death of our Saviour, lest, 
as the Gospel tells us, the Romans should come 
and Destroy their Temple, and Nation, which 

whe- 



250 Occasional Reflections. 

whether indeed it did not rather procure than 
divert the coming of the Romans, the Church 
History can inform you. Nay, the Old Serpent 
himself, that Arch-politician, that was the In- 
structer of those others I have been naming, even 
in his chiefest Masterpiece, found himself the 
most Over-match'd by him, to whom the Scripture 
ascribes the taking of the Wise in their own Craft- 
iness.* For questionless, he highly applauded 
his own Subtilty, and seem'd to have taken the 
directest and,' most prosperous way to his impious 
Ends, that could be devis'd, when, having made 
Herod and Pilate Friends upon such tearms, that 
the Lamb of God should be the Victim of their 
new Confederacy, he had engaged both Jews and 
Gentiles in a ruinous and tragick Conspiracy to 
Kill the Prince of Life, and by that unparallel'd 
Crime at once destroy the Divels chief Enemy, 
and make God theirs : And yet the Event has 
sufficiently manifested, that the Apostle might 
w T ell affirm, that Christ by his Death destroy'd 
him that had the Empire of Death, the Divel,f 
and that Satan's Kingdome never receiv'd so deadly 
a Wound, as that which pierc'd our Crucify'd 
Saviour's side. Wherefore in short, (concludes 
Eusebius) the Decrees of Providence are too solid 
and fixt to have Violence offered them by humane 
* Job v. 13. ; 1 Cor. iii. 19. t Heb. ii. 14. 

At- 



Occasional Reflections. 251 

Attempts, how specious soever they be ; and those 
that think to bring God to their Bent, will find at 
long Running, that they have to do with One, whose 
Power and Wisdome are so Over-ruling, that not 
only he can frustrate their utmost endeavours, but 
make those very endeavours frustrate themselves, 
and employ Mens subtilest Policies to accomplish 
those very things they were design'd to defeat. 



DISCOURSE XIV. 

Upon Catching store of Fish at a Baited place. 

AS soon as we were come to the place the 
Fisher-man told us of, we found it as 
plentifully stor'd with Fish as he had fore-told us, 
and caught more in some few Minutes than we 
had taken in a whole hour before : But we did 
not half so much marvel at this, as we were pleas'd 
with it, because the Fisher-man inform'd us, that 
he had liberally Baited the place over-night with 
Corn, as well as Worms ; whil'st this pleasant Ex- 
ercise lasted, Eusebius marking how great a Resort 
of Fishes there was in that place, and how fast we 
drew them up, upon comparing what he saw hap- 
pen, with the Occasion of it, thus acquainted us 
with the thoughts thereby suggested to him. 
Those (says he) that Yester-day in the Evening 

might 



252 Occasional Reflections. 

might see this man (pointing at the Fisher-man) 
throw in his Baits by handfulls into this place, 
and then depart, as minding them no more, were 
probably, if they knew not his Design, and the 
Custom of Fishers, tempted to think him a wast- 
full Prodigal, or at best a venturous Fool, to bury 
his Corn in the River, and throw his Baits to be 
caught up by Fishes, that for ought he knew 
w r ould never come back to thank their Host. But 
those that know (what we now find) how profitable 
a Course this is wont to prove, would, instead of 
thinking such a practice a piece of Folly, look 
upon it as a piece of Providence : For though he 
be sure not to recover in kind the things he cast 
upon the Waters, yet such a loss is wont to prove 
very gainful unto him, whil'st he loses but a Grain 
of Corn or a Worm, to obtain Fishes of far more 
Value, Thus, though the purblind World may 
think a liberal Almes-giver, or a generous Confes- 
sor, a Fool, or a Prodigal, whil'st they only con- 
sider him as one that throws away what he has in 
present Possession, and seems not so much as to 
hope for the recovery of the same Goods, or any 
of the like Nature ; yet those whose Eyes being 
Illuminated with a Heavenly light, are thereby 
enabled to look into the vast and distant Regions 
of the future, and to descry there the final Issues 
of all Temporal things, will be so far from think- 
ing 



Occasional Reflections. 253 

ing him unwise, for parting with unsatisfying 
Trifles, to procure the highest and most permanent 
Goods, that they will think his Proceedings far 
more justifiable in point of Prudence, than we 
now think the Fisher-man's : Nor will the parting 
with a great Fortune, as freely as with a lesser, 
any more alter the Case, than the Fisher-mans 
throwing in his bigger Worms, and grains of Corn, 
with no more scruple than his lesser : For Heaven 
does as well incomparably outvalue the greatest, 
as the least Goods poor Mortals can lay out for 
it ; and he, who has all things to give, and is in- 
finitely more than all himself, has promis'd, that 
those that Sow plentifully, shall reap so too ; and 
though the least of future Acquists would Incom- 
parably transcend the greatest Price that can be 
here given for it, yet the future Rew r ards will be- 
twixt one another bear a proportion to the Occa- 
sions of them ; and as the Fisher-man is sure to 
lose what he throw T s into the Water, and is not 
sure to get by it any thing of greater Value than 
some Fishes ; the Christian -Adventurer, {if I may 
so call him) may hope, though not confidently 
promise himself, in this World the hundred fold 
mention'd by our Saviour, as well as in the World 
to come Life everlasting. And therefore, if we 
do indeed in Saint Paul's Language, look, not to 
the things which are seen, which are but Tempo- 
rary, 



254 Occasional Reflections. 

rary, but to the Invisible ones which are Eternal,* 
we shall think that Exhortation of his very Ra- 
tional, as well as very Pious, where, having Dis- 
cours'd of the future and glorious State of the 
true Christians, he concludes, Wherefore, my be- 
loved Brethren, be ye stedfast, immoveable, always 
abounding in the work of the Lord ; for as much as 
you know, that your Labour is not in vain in the 
Lord, f 



DISCOURSE XV. 

Upon the Magnetical Needle of a Sun-Dyal. 

WE had not yet dismiss'd the Water-man, 
when Eugenius chancing to express a 
Curiosity, to know what a Clock it was, when we 
had freshly begun to Angle at our new Station ; 
as Lindamor and the rest drew their Watches to 
satisfie his Question, so the Boat-man took out of 
his Pocket a little Sun-Dyal, furnished with an 
excited Needle to direct how to Set it, such Dyals 
being used among Mariners, not only to show 
them the hour of the Day, but to inform them 
from what quarter the Wind blows ; upon the 
sight of this Dyal, my natural Curiosity invited 

* 2 Cor. iv. 18. f 1 Cor. xv. 58. 

me, 



Occasional Reflections. 255 

me, after it had told me the hour, to try whether 
the Magnetick Needle were well touched, by 
drawing a little Penknife out of a pair of Twises I 
then chanced to have about me, and approaching 
it to the North point of the Needle, which ac- 
cording to the known custom of such Needles, 
readily followed it, or rested over against it, which 
way soever I turned the Penknife, or whereabout 
soever I held it still ; Eusebius seeing me give my- 
self this Diversion, came up to me to be a sharer 
in my sight, which no Familiarity can keep from 
being a Wonder : But after a while, he look'd 
upon it in a way that made me think it presented 
him somewhat else than the hour of the Day, or 
the corner of the Wind ; and I was confirmed in 
that thought, by seeing him apply to it the case 
of Lindamors Watch, and then a Diamond-ring 
pluck'd from his own Finger, and in effect, he soon 
began to tell me ; Me-thinks, Philaretus, this 
Needle may afford us a good direction in the 
choice of Companies : And that is a matter of 
such moment, that some Divines perhaps would 
question, whether or no the direction it gives 
Navigators to find the Poles, be of much greater 
Importance : For not only it has been truly ob- 
served, that the choice of ones Company does ex- 
ceedingly discover whether a Man be Good, or 
Bad, Wise, or Foolish ; but I shall venture to add, 

s that 



256 Occasional Reflections. 

that it does very much contribute to make him 
what others say it declares him ; For an assiduous 
Converse does insensibly dispose and fashion our 
Minds and Manners to a resemblance with those 
we delight to converse with, and there are few 
that have so much Resolution, as to disobey Cus- 
toms and Fashions, especially when embraced by 
Persons that we love, and would be esteemed by, 
and from whose Opinions and Practices we can 
scarce dissent constantly without impressing a 
Dislike, that threatens to make them dislike us. 
For my part, (says Lindamor) I have always 
thought there is great difference betwixt keep- 
ing Company with some Men, and choosing to do 
so ; For whilst we Live in this World, we must 
often have to do with the Lovers of the World : 
But though to be cast by the Exigencies of our 
Callings upon bad Company, be an Infelicity 
without being a Fault, yet certainly, to choose such 
Company, and prefer it before that of wise and 
good Men, is in a high Degree both the one and 
the other. And I confess, (continues he) I cannot 
think, that the proper use of Conversation is but 
to pass away our time, not to improve it. 

You are certainly much in the right, (subjoyns 
Eusebius) for though too many of those that are 
now cried up for good Company, do either so dis- 
swade us from good and serious things, or so di- 
vert 



Occasional Reflections. 257 

vert us from them, that 'tis oftentimes counted a 
piece of Indiscretion to say any thing that may 
either inrich Men's Understandings, or awaken 
their Consciences ; yet I cannot but think, that 
Conversation may be, as well as ought to be, res- 
cued from being an Instrument to promote Idle- 
ness and Vice ; and, if Men were not wanting to 
themselves, I doubt not, it may be so ordered, 
that Conversation, which so often robs Men of 
their time, and so frequently of their Devotion, 
might be made a great Instrument of Piety, and 
Knowledge, and become no less Useful than 'tis 
wont to be Pleasant. 

To make Companies (replies Lindamor) such as 
you think they may be, they must grow very dif- 
ferent from what most commonly they are : For, 
not to speak of those loose and profane ones, 
where Virtue and Seriousness are openly derided, 
and any thing, how contrary soever to Piety, or 
right Reason, may be used, not only with tolera- 
tion, but applause, if Men can bring it out, I say 
not in Jest, (for they are seldome more in earnest) 
but neatly wrapt up in Raillery ; even in those 
civiller sorts of Company, where Vice is not pro- 
fessedly maintained, you shall seldome, during a 
long stay, hear any thing that is really worth carry- 
ing away with you, or remembring when you are 
gone. And to Discourse of any thing that is 

s 2 Grave 



258 Occasional Reflections. 

Grave enough, either to exercise Men's Intellects, 
or excite their Devotion, is counted a piece of 
Indiscretion, that is wont to be more carefully 
avoided than almost any thing that is really such ; 
so, that even in such Companies, the Innocentest 
use that we are wont to make of our time, is, to 
lose it : And really, (continues Lindamor) when I 
consider how ensnaring the worser sort of Com- 
panions* are, and how little, even those that do 
not openly dene Piety and Knowledge, are wont 
to cherish either of them ; I begin to be reconciled 
to Hermites, who fly from such Conversations as 
are apt to make Men either Vitious, or at least 
Idle, into those Solitudes, where they are not 
like to be Tempted, either to renounce their Devo- 
tion, or to suppress ; it, to entertain idle Thoughts, 
or stifle good ones : Nor could I without much 
Scruple, as well as Impatience, allow my self to 
spend some part of my time in such kind of enter- 
tainments as many spend most of theirs in, were 
it not, that looking upon Civility as a Virtue, and 
Hospitality as in some cases a Duty, and upon 
both of them as things of good report, I can think 
those hours they make me spend, may be justly 
cast upon their account, and that the Ceremoniousf 
and Insignificant conversations whereto they oblige 
me, may be undergone upon some such account 

* Ed. 2, " Companies." f Ed - 1- "Ceremonies." 

as 



Occasional Reflections. 259 

as that, on which serious Parents converse and 
oftentimes play with their Children ; for, as though 
the things they do, are in themselves trivial, and 
useless, yet they may be justifiable Effects of a 
paternal care to still a Child, or keep him from 
harming himself; so the Duty of exercising of 
Civility makes me look upon as justifiable, though 
unpleasant, those Expressions of it, which, in 
themselves considered, I could not Reflect on 
without Indignation, and could not but think very 
much below any Man, whom Education has fitted 
for the exercise of Reason, or whom Religion has 
elevated to the hopes of Heaven. 

But it may (says Euselius) on the other side be 
represented, that since 'tis scarce possible not to 
meet sometimes with Companies that are not of 
the best sort, we should look upon those Neces- 
sities, as calls of Providence^ to improve those 
Opportunities for the advantage of them we are 
engaged to converse with ; for Nature, as well as 
Christianity, teaches us, that we are not Born 
only for our selves, and therefore, as we ought 
often to converse with the best Men, to acquire 
Virtue and Knowledge, so we must sometimes 
converse with others, that we may impart them, 
and learn how much we are beholden to God's 
Goodness, that has so much discriminated us from 
other Men ; and though we do not find that our 

Con- 



260 Occasional Reflections. 

Conversation does immediately and visibly reform 
those we converse with, yet it will not presently 
follow, that it is altogether ineffectual on them : 
For, besides that the seeds of Virtue and Know- 
ledge, as well as those of Plants, may long seem 
to lye dead, even in those Soils wherein they will 
afterwards Flourish and Fructifie ; there may be 
at present a Good, though not a Conspicuous, 
Effect of your Discourse and Example. For when 
Men are hasting to Hell, he does them no small 
Service, that does so much as Retard their course, 
as Cordials, and other Medicines, may do good 
even to decrepid Old men, whom they cannot per- 
fectly cure. 

And trust me, Lindamor, 'tis no such useless 
performance as you may think it, for a Man of 
known Piety and Parts, by conversing with the 
Children of this Generation, To dare to own Reli- 
gion among those that dare to deride it ; To keep 
alive and excite a witness for God and Good 
things in their Consciences ; To let them see, and 
make them (at least inwardly) acknowledge, the 
Beauty of a pious, Industrious, and well-ordered 
course of Life ; To convince them, that it is not 
for want of knowing the Vanities they dote on, 
that he despises them ; To shew, that a Man, that 
denies himself their sinfull Jollities, can live con- 
tented without them : And, (to dispatch) To ma- 
nifest, 



Occasional Reflections. 261 

nifest, by a real and visible Demonstration, that a 
virtuous and discreet Life is no unpracticable, no 
more than Melancholy thing, ev'n in Bad times, 
and among Bad men. And says, Eusebius, to me 
it seems very considerable, that our Saviour him- 
self, the great Author of our Faith, and Exemplar 
of our Piety, did not choose an Anchorites, or a 
Monastique Life, but a sociable and an affable 
way of conversing with Mortals, not refusing In- 
vitations, even from Publicans, or to Weddings, 
and by such winning Condescensions gained the 
Hearts, and thereby a Power to reform the Lives, of 
multitudes of those he vouchsaf d to converse with. 
Other considerations (pursues Eusebius) might 
be represented to the same purpose with these : 
But since I promised you something of Direction, 
I suppose you will expect I should tell you, not 
what I could say, but what I do think. I will tell 
you then in few words, that though I think it as 
well possible as fit for men of radicated Virtue, 
and fine Parts, to make sometimes a good use of 
bad Company, especially when their lawful occa- 
sions cast them into it ; yet for others to be often 
engag'd in such Company, though it may be but 
an Infelicity, is a very great one ; and to choose 
such Company, is, what is worse than an Unhap- 
piness, a Fault : But generally speaking, I would 
distinguish three sorts of Companies ; for there 

are 



262 Occasional Reflections. 

are some, that not only are unable to improve me, 
but are unwilling to be improved themselves ; A 
second sort there is, that are as well ready to 
learn, as able to instruct : And there are others, 
that, though they are not Proficients enough to 
teach me things worth my Learning, are yet de- 
sirous to be taught by me, the little that I know, 
and they ignore. Now, as the Magnetick Needle 
we were looking on, and which affords us the 
Theam of this Discourse, if you should apply a 
Loadstone to it, would be most powerfully at- 
tracted by that, because it can receive fresh Virtue 
from it ; and even, if you approach a piece of 
Steel to it, the Needle will, though not so studi- 
ously, apply it self to it, from which, though it 
receives no Magnetick virtue, it can impart some 
to it : But if you offer it the Silver case of your 
Watch, or the Gold that makes up your Ring, or 
the Diamonds that are set in it, none of all these, 
how Rich or Glittering soever, will at all move 
the Needle, which suffers them to stand by unre- 
garded ; So I shall with the most of Chearfulness, 
and Application, seek the Company of those that 
are qualify'd to impart to me the Virtue or the 
Knowledge they abound with : Nor shall I refuse 
to entertain a Society with those few, that being 
such small Proficients as to need to learn of me, 
are also forward to do so. But those that can 

nei- 



Occasional Reflections. 263 

neither teach me any thing that is Good, nor are 
disposed to let me teach it them, how great a shew 
soever they make, among those that make choice 
of their Companions by their Eyes ; I may be cast 
upon their Conversation, but shall very hardly 
choose it. 



DISCOURSE XVI. 

Upon the Quenching of Quick-lime. 

I HAD almost forgot to relate, that not far 
from the place where we went on Shore, and 
which we had not yet quitted, we saw divers heaps 
of Quick-lime, some Smoaking, and some that 
had not yet been Drench'd in Water ; and upon 
Enquiry of those that look'd to it, we were soon 
inform'd, that the conveniency of the Neighbour- 
ing River, both for slacking of Lime, and convey- 
ing Mortar, had made the Owners bring their 
Lime thither, to be temper'd and made fit for the 
Reparation of some Houses that we saw a little 
way off: But while we were talking, one of the 
workmen began to throw Water upon one of the 
heaps that had not yet been Slack'd, and after- 
wards poured on so much more as serv'd quite to 
drown the Lime ; and Eusebius marking, both 

what 



264 Occasional Reflections. 

what he did, and what ensu'd upon it, took thence 
occasion to say to us ; He that should see only the 
Effect of the first Effusion of cold Water upon 
quick Lime, would think, that by a kind of Anti- 
peristasis, the Internal heat of the Lime is rather 
encreas'd than suffocated by the Coldness and 
Moisture of the Water ; for that which before was 
not taken notice of, to manifest any sensible 
warmth, as soon as its Enemy the Water begins 
to invade it, acquires a new heat and new forces 
in the Conflict, and not only shews a great im- 
patience, or Enmity, to that cold Liquor, by act- 
ing furiously upon it, and throwing off many parts 
into the Air, but prevails so far as to heat that 
cold Element it self, to that degree, as to make it 
Smoak and Boyl. But this Conflict is seldome 
near so lasting as 'tis eager ; for if you have but 
the Patience to stay a while, you shall see the 
Lime, after it has spent its occasional Ardour, and 
after its Fire is quench'd, lye quietly with, nay 
under, the Water, as cold and as moveless as it. 
Thus, when a devout Man, (especially if his Fer- 
vour be Adventitious from Education, or Custom, 
as the Fire in the Lime from the Calcination) first 
falls into the Company of Persons, either Profane, 
or otherwise grossly Vitious, we often see, that 
his Zeal, instead of being smother'd by such a 
rude and unaccustom'd Opposition, seems rather 

to 



Occasional Reflections. 265 

to be excited and kindl'd thereby, and possibly 
seems more likely to impart the warmth of his 
Devotion to its Enemies than to lose any of it 
himself; but when he is constantly, or at least 
frequently, surrounded with such Company, you 
will too often see him lose as well his own Ardour 
as the endeavours of communicating it ; and with 
those very Persons, that did at first kindle and 
exasperate his Zeal, you shall at last see him live 
very quietly, and perhaps manifest as little of Reli- 
gious warmth as they ; and that which at first did so 
strangely exasperate and discompose him, becomes 
after a while so familiar, as not at all to move him. 



DISCOURSE XVII. 

Upon ones Talking to an Eccho. 

WE had possibly dwelt longer upon such 
Reflections, had I not been suddenly di- 
verted by the repeated Clamours of a Voice, which 
each of us imagin'd he had very often heard : 
Whereupon, as it were, by common consent, we 
began to look round about us, to see if any of our 
little Company were missing, and finding that 
Eugenius w T as so, we readily concluded the Voice 
we heard, though somewhat alter'd by distance, 

and 



266 Occasional Reflections. 

and other circumstances, to be his ; and accord- 
ingly we hasted towards the place, whence we 
judg'd the Voice to proceed, that in case he w T ere 
in any Distress, or had met with any Disaster, we 
might rescue or relieve him : But when we came 
near, we could now and then distinctly hear him 
speak some words so loud, and yet so incoherent 
and unable to compleat a Sense, as if he meant 
that all thereabouts should hear him, and no Body 
understand him. This made us double our Curi- 
osity, and our Pace, till at length we descry'd him 
all alone in a solitary corner, wherein yet his Loud- 
ness kept us from believing he sought privacy : 
But as soon as he discover'd us, he seem'd both 
surpris'd and troubl'd at it ; coming to meet us, 
he first begg'd our pardon, if having been Louder 
than he thought, he had put us to a trouble he did 
not intend ; and then Laughing, ask'd us, if we 
did not think him Mad : but Eusebius smiling, 
told him, that before we could answer that Ques- 
tion, we must ask one of him, which was, what he 
had been doing. Whilst you, (answers Eugenius) 
were (I doubt not) better employ'd, my natural 
Curiosity seduc'd me to spend some time in Rang- 
ing about the places near the River-side, and as I 
was passing by this Field, the accidental Lowing 
of an Ox made me take notice, that this Neigh- 
bouring Hill and Wood, furnish this place with 

an 



Occasional Reflections. 267 

an excellent Eccho, which I at first try'd only by 
Whooping and Hollowing ; but afterwards diverted 
my self by framing my Questions so, as to make 
that Babling Nymph (for so you know the Poets 
will have Eccho to be) to Discourse with me. 

For my part, (says Lindamor) I should by no 
means like her Conversation, because that two Qua- 
lities she has, which to me would very much discom- 
mend it : And to prevent our asking him what those 
Qualities were, One of them, (says he) is that she 
vouchsafes to Discourse indiscriminally with all 
commers that Talk to her, provided that they make 
Noise enough. 

You are much in the right, (says Eugenius) for 
that easiness of admitting all kind of Company, 
provided Men have boldness enough to intrude 
into ours, is one of the uneasiest Hardships, (not 
to say Martyrdoms) to which Custom has expos'd 
us, and does really do more Mischief than most 
Men take notice of ; since it does not only keep 
impertinent Fools in countenance, but encourages 
them to be very troublesome to wise Men. The 
World is pester'd with a certain sort of Praters, 
who make up in Loudness what their Discourses 
want in Sense ; and because Men are so easie Na- 
tur'd as to allow the hearing to their Impertinen- 
cies, they presently presume that the things they 
speak are none ; and most Men are so little able 

to 



268 Occasional Reflections. 

to discern in Discourse betwixt Confidence and 
Wit, that like our Eccho, to any that will but 
talk loud enough they will be sure to afford an- 
swers. And, (which is worse) this readiness to ha- 
zard our Patience, and certainly lose our Time, 
and thereby in courage others to multiply idle 
words, of which the Scripture seems to speak 
threatningly, is made by Custom an Expression, 
if not a Duty, of Civility ; and so even a Virtue is 
made accessary to a Fault. 

For my part, (subjoyns Eugenius) though I 
think these Talkative people worse publick Griev- 
ances than many of those for whose prevention, or 
redress, Parliaments are wont to be assembled, 
and Laws to be enacted ; and though I think their 
Robbing us of our time as much a worse Mischief 
than those petty Thefts for which Judges condemn 
Men, as a little Money is a less valuable Good 
than that precious Time, which no sum of it can 
either purchase or redeem ; yet I confess, I think, 
that those of our great Lords and Ladies, that can 
admit this sort of Company, deserve it : For if such 
Persons have but minds in any measure suited to 
their Qualities, they may safely, by their Discoun- 
tenance, banish such pitiful Creatures, and secure 
their Quiet, not only without injuring the Repu- 
tation of their Civility, but by advancing that of 
their Judgment. And I fear, (continues Eugenius) 

that 



Occasional Reflections. 269 

that those who decline this Imployment (and in- 
deed Improvement) of their Titles, or other kinds 
of Eminency, do by their Remissness more harm 
than they imagine ; For though the Judgment and 
Company of such Persons, be not always the best 
grounded, or the best chosen, yet their Quality or 
Station in the World makes it usually the most 
conspicuous, and the most consider'd. And I 
doubt not, there is no such Multitude of dis-inter- 
est Lovers of Good things, but that there be* the 
fewer found Studious to express Wit and Virtue 
in Conversation, when they see, that in the Esti- 
mate of those that are look'd upon as the chief 
Judges of what is or is not good Company, the 
most empty and impertinent Prattle with confi- 
dence, or loudness, procures a Man at least as 
good a Reception as the best and most rational 
Discourse without it. And, which is yet worse, 
that Tyrannous thing, which we misname Civility, 
has so degraded Reason, as well as displac'd Piety, 
in Conversation, that if there be never so many 
Persons together, entertaining themselves with ra- 
tional or instructive Discourse, in case there come 
in but one impertinent Creature that is below it, 
all these shall sink themselves to his Level, and as 
much debase their Discourse, as if they believ'd it 
fitter, that all the rational Conversers should fore- 

* Edit. 2. " will be." 

go 



270 Occasional Reflections. 

go the Exercise and the Benefit of their Wit and 
Virtue, than that a Fool should not appear to talk 
as wisely as any of them ; and thus they seem'd 
asham'd of their Attainments, instead of making 
him asham'd of his Ignorance, and reducing him to 
improve himself into a capacity of being fit for 
their Company; whereas, from a contrary prac- 
tice, they might derive the great Advantage, either 
of freeing themselves from uninvited Companions, 
or of making them worth the having. 

But, (subjoyns Lindamor) I remember I told 
you there was a second Quality, that I dislik'd in 
the Nymph I found you entertaining, and that is, 
that, when I will, I can make her speak to me, 
just what I please. I know (replies Eugenius) 
that a moderate degree of Complaisance, is not 
only in many cases allowed us by Discretion, but 
necessary to keep up the Pleasantness, not to say 
the very Peace, of humane Societies ; For if all 
Men, at all times, spake their Minds freely ; and 
did not soften one another by concealing their 
mutual Dislikes, and Dissents, and by certain out- 
ward Expressions of Kindness, or Respect, made 
by Complements and Gestures ; Men have so many 
Imperfections, and so much Self-love with all, that 
scarce any two of them would endure one another ; 
Nay, and in spight of that Indulgence, which pro- 
vident Nature has implanted in all Animals, for 

the 



Occasional Reflections'. 27 1 

the preservation of their Species, in that of the 
Individuals that compose it, and as much as our 
own Faultiness has added to that Fondness ; yet, 
I doubt, we shall scarce find one Man of a thou- 
sand, that w r ould endure so much as himself, if we 
did not for the most part exercise Complaisance 
within our own Breasts, and did not as much flat- 
ter our selves, and disguise our selves, to our 
selves, as we flatteringly disguise our selves to 
others. 

But, (continues Eugenius) when all this is said, 
I may endure, but I shall scarce choose and prize 
a Companion, that, like an Eccho, uses no liberty 
of his own, but allows me to direct whatever I 
would have to be answered me : And I know not 
whether I could not better like one that would 
ever dissent from me, than one that would never 
do so ; I cannot look upon him either as my 
Friend, or as a Person worthy to be made so, who 
never evinces his being more concerned to advan- 
tage me, than to please me, by making use of the 
liberty of a Friend, and thereby shewing, that he 
considers not barely himself, but me ; besides, that 
as there is no true Friendship where there is not 
an Union of Affections, so methinks there can be 
no good Company where there is not sometimes a 
Dissent in Opinions. 

Eusebius, that w T as a Friend to Seriousness, w r ith- 

T out 



272 Occasional Reflections. 

out being an Enemy to Pleasantness, gathering 
from the long Pause made by his Friends, that 
they designed not the prosecuting of this Dis- 
course any further ; Me-thinks, Gentlemen, (says 
he, Smiling) you are very severe to a harmless 
Nymph, who is so modest, and reserved, that she 
will never put you upon beginning a Conference 
with her, and so Complaisant in it, that 'tis your 
own fault if ever she says any thing to you,, 
that displeases you ; and for my part, (continues 
he) I have that opinion of humane things, that as 
I think there are very few so perfect, but that we 
may find something in them fit to be shunn'd, so 
there are not many so imperfect, but that they 
may suggest to us somewhat or other, that may 
not be unworthy of our imitation ; and as Lindamor 
has taken notice of two Qualities in our Eccho, 
which discommended it to him, so I have observed 
as many, that I rather approve than dislike. 

For, in the first place, 'tis evident, that our 
Nymph (however Eugenius has been pleased to 
miss-call her a Babler) is much less Talkative than 
most of her own Sex, or indeed of ours ; for she 
never begins to talk with any Body, not speaking 
unless she be spoken to. He that considers how 
much of the Discourse that wastes Men's time, 
and entertains the most Companies with the most 
applause, consists of Talk that tends either to 

flat- 



Occasional Reflections. 273 

flatter those that are present, or detract from the 
absent, or to censure our Superiours, or our Bet- 
ters, or to express our own Profaneness, or to ex- 
cite the Pride or Carnality of others ; and he that 
shall consider, that though by these and many 
other ways we are extremely apt to offend in 
words ; yet we must give an Account for that 
kind of words, what sort soever be meant by them, 
which our Translators render Idle ones;* and that 
the Judge himself tells Men, that they shall by 
their words, as well as by their actions, be justi- 
fied, or condemned; will easily believe, that if 
Silence were as much in Fashion as 'tis charitable 
to Mankind to wish it, the Regions of Hell would 
be far thinlier Peopled than now they are like to be. 
I could tell you, that Silence discovers Wis- 
dome, and conceals Ignorance, and 'tis a property 
that is so much belonging to wise Men, that even 
a Fool, when he holdeth his peace, may pass for 
one of that sort ; And I could easily add I know 
not how much in the commendation of this excel- 
lent Quality, if I knew how at the same time to 
praise Silence, and to practise it ; so that it may 
as well pass for an excellency in the Nymph, whose 
Apology I am making, that she does not speak but 
when it is necessary she should, I mean, when she is 
spoken to, in such a w r ay as does exact her answer. 
* Matt. xii. 36, 37. 

t 2 But 



274 Occasional Reflections, 

But this is not all the good qualities of our 
Eccho ; for as she rarely speaks but when 'tis ex- 
pected she should, so she seldome repeats above a 
small part of what is said to her ; this I account a 
very seasonable piece of Discretion, especially in 
such treacherous and fickle times as ours, where, 
almost as if he thought himself fit to be an uni- 
versal States-man, such a one concerns himself 
very needlessly for almost all the publique Quar- 
rels in Christendome, and shews himself zealous 
for a party which will receive no advantage by his 
disquiets ; and not content like a Merchant-ven- 
turer, his Passion may upon this account make 
him a Sufferer by what happens in the Remotest 
parts of the World ; In our own fatal Differences, 
(which 'tis almost as unsafe to speak freely of, as 
'tis unhappy to be involv'd in them) he will on 
needless occasions declare, with his Opinion, his 
want of Judgment, and perhaps Ruine himself 
with those under whose Protection he lives, by 
spreading Reports, and maintaining Discourses, 
that rendred him suspected among those, who 
think that a Man must wish their Forces should 
be beaten, if he can think they may have been so ; 
Nay, I have known some, that, though put into 
considerable Employments, could not hold talking 
of their own Party, at a rate of freedome which 
those that have so much Innocence as not to de- 
serve 



Occasional Reflections. 275 

serve it, will scarce have so much Goodness as to 
support it : So that me-thinks, these Men deal 
with their Fortunes as Children oftentimes do 
with their Cards, w r hen having taken a great deal of 
pains to build fine Castles with them, they them- 
selves afterwards ruine them with their Breath. 

It may be a greater without being a more pre- 
judicial piece of Folly, to believe all that one 
hears, than to report all that one believes ; and 
especially, those are to be censured for want of 
our Nymphs reservedness, by whom it loses that 
name ; for though those kind of Men make sure 
by their way of Talking, to make others take 
notice how much they are confided in by their 
own party, yet sure they would take a discreeter 
course, if they did but consider, that the proof 
they give, that they are trusted with secrets, is, 
that they are unfit to be so. 



DISCOURSE XVIII. 

Upon a Giddiness occasioned by looking attentively 
on a rapid Stream. 

THESE thoughts of Eusebius suggested so 
many to Lindamor, and me, that to entertain 
our selves with them, we walk'd silently a good 
way along the River-side ; but at length, not 

hear- 



276 Occasional Reflections. 

hearing any more the Noise his Feet were wont 
to make in going, turning my self to see what was 
become of him, I perceiv'd him to be a pretty 
way behind me upon the Rivers brink, where he 
stood in a fixt Posture, as if he were very intent 
upon what he was doing. And 'twas well for him, 
that my Curiosity prompted me to see what it was 
that made him so attentive ; for, before I could 
quite come up to him, me-thought I saw him 
begin to stagger, and though that sight added 
wings to my Feet, yet I could scarce come time 
enough to lay hold on him, and, by pulling him 
down backwards, rescue him from falling into the 
River. The shrieck I gave at the sight of my 
Friends danger, was, it seems, loud enough to 
reach Eusebiuss Ears, who, turning his Eyes to- 
wards the place whence the Noise came, and see- 
ing Lindamor upon the Ground, made hastily to- 
wards us, and came up to us by that time I had 
help'd Lindamor up, and before I had receiv'd 
from him the obliging Acknowledgments he was 
pleas'd to make me for a piece of service that I 
thought had in it more of Recompence than Merit. 
JEusebius hearing what pass'd betwixt us, joyn'd 
his thanks to Lindamor s, and at the same time 
congratulated my Friend for his eseape, and me 
for having, to use his Expressions, had the honour 
and satisfaction to be such a Person as Lindamor s 

De- 



Occasional Reflections. 277 

Deliverer. But after our Expressions of Joy for 
his escape were over, Eusebius and I had both a 
curiosity to learn particularly the occasion of his 
Danger, which he told us in these words ; As I 
was thinking, Eusebius, on your last Reflection, I 
was diverted from prosecuting my Walk in Phila- 
retus's Company, by happening to cast my Eyes 
on a part of the River, where the Stream runs far 
more swiftly than I have all this Day taken notice 
of it to do any where else, which induc'd me to 
stop a while, to observe it the more leisurely : 
And coming nearer, I found the Rapidness of the 
Current to be such, notwithstanding the depth of 
the Water, that I stood thinking with my self, 
how hard it were for one to escape, that should be 
so unlucky as to fall into it ; But whilst I was 
thus musing, and attentively looking upon the 
Water, to try whether I could discover the Bot- 
tom, it happened to me, as it often does to those 
that gaze too stedfastly on swift Streams, that my 
Head began to grow giddy, and my Leggs to 
stagger towards the River, into which questionless 
I had fell, if Philaretus had not seasonably and 
obligingly prevented it. Something like this (says 
Eusebius) does not unfrequently happen in the 
unwary consideration of some sorts of sinfull Ob- 
jects, especially those suggested by Atheism and 
Lust : For not only we oftentimes consider Athe- 
istical 



278 Occasional Reflections, 

istical suggestions, and entertain Libidinous fan- 
cies, without any intention to quit our Station, or 
the secure and solid Basis of Religion, and Chas- 
tity ; but we are often inclinable to think, that w T e 
converse with these Objects only to discern their 
Formidableness the better, and fortifie our Reso- 
lutions to shun them. And yet such is the per- 
nicious Nature of Atheism, and of Lust, that they 
turn our Brains, and oftentimes, if Providence, or 
Christian prudence, do not seasonably interpose, 
we may unawares fall into the Mischief, even by 
too attentively surveying its greatness, and may 
be swallowed up by the danger, even whilst we 
were considering how great it is. To parley with 
such fascinating Enemies, though with a design to 
refuse them, and strengthen our Aversion to them, 
is against the Laws of our Christian warfare : And 
though it be not as criminal, may often prove as 
fatal, as to hold Intelligence with the Enemy. 
'Tis true, that the deformity of both these Sins is 
such, that all their Ugliness cannot be taken 
notice of at first sight : But the discovery is more 
dangerous than necessary, since a little knowledge 
of their Hideousness is enough to make every 
honest Heart abhor them. And since their less 
obvious Deformities are more dangerous to be 
pry'd into, than necessary to be known, let us fear 
to learn of these deluding Sins, more than we need 

know 



Occasional Reflections. 279 

know to hate them, and remember, that even 
those that are frighted by seeing Faces recently 
mark'd with the small Pox, may, notwithstanding 
that fear, catch the Disease with that sight. 



DISCOURSE XIX. 

Upon ones Drinking Water out of the Brims of 
his Hat. 

WE were by this time come back to the 
Baited places we had left, when Eugenius, 
to whom his Rambling up and down, added to the 
heat of the Day, had given a vehement Thirst, 
spying a place where the Banks were very low, 
and almost level with the Surface of the Water, 
left us for a little while to repair thither ; and 
Kneeling upon the Ground, he took up with his 
Hat, which by Cocking the Brims he turn'd into 
a kind of Cup, such a proportion of Water that he 
quench'd his Thirst with it ; and carelessly throw- 
ing the rest upon the Ground, quickly return'd 
towards the Company, which he found he had not 
left so silently, but that our Eyes had been upon 
him all the while he was absent ; and that sight 
afforded Eusebius an occasion to tell us, Our friend 
Eugenius, might, if he had pleased, by stooping 

lower 



280 Occasional Reflections. 

lower with his Head, have Drank immediately out 
of the entire River ; but you see he thought it 
more safe, and more convenient, to Drink out of a 
rude extemporary Cup ; and that this way suffic'd 
him fully to quench his Thirst, we may easily 
gather, by his pouring away of some remaining 
Water as superfluous : And if he should tell us, 
that he could not have quench'd his Thirst with a 
sufficient quantity of Water ; because he Drank 
it not out of the River, but out of his Hat ; I doubt 

not, you w r ould think him troubled with a more 
formidable Distemper than Thirst, and conclude 
him in a greater need of Physick than of Water. 

Thus (resumes Eusebius) to a sober Man, pro- 
vided he have a Competency of Estate suited to 
his Needs and Condition, it matters not very much 
whether that Competency be afforded him by a 
moderate or by an exuberant Fortune, and often- 
times 'tis more safe and convenient, and no less 
satisfactory, to receive this Competency out of 
that which is but a little, than out of that which 
is a great deal more than enough ; for not only the 
necessities of Nature are few, but her capacities 
are limited. And therefore, how much soever you 
have of Meat, and Drink, and the like accom- 
modations ; the Body of a Man can enjoy but a 
certain, and that too no very great, Measure of 
them, proportion'd to the Cravings of our stinted 

Nature, 



Occasional Reflections. 281 

Nature, by more than which 'tis not the Body, 
but the unruly Fancy, that is Gratify'd ; as when 
the stomach is satisfy'd, a Table full of untouch'd 
Dishes feeds but a Man's Eye, or his Pride ; and 
if he should Cram a little part of it into his 
Stomach, it would but be Nauseated at first, and 
afterwards breed ill Humours and Diseases. And 
accordingly, 'tis no less than Solomon that says, 
When Goods encrease, they are encreasd that Eat 
them ; and what Good is there to the Owners thereof, 
saving the beholding of them with their Eyes ? * I 
dare not absolutely (pursues he) condemn those 
that think not the necessities of Nature the only 
Measures of a Competency of Fortune ; for though 
he that wants not them, wants a just cause to 
quarrel with Providence, yet Custom has so En- 
tail'd some ways of Expence upon some Stations 
in the World, that since a Man can scarce Live 
without Them, and yet wdthout Disgrace, there are 
but few who are so great Stoicks, or such mortify 'd 
Christians, as not to think, that what is more than 
enough for one, may be less than enough for ano- 
ther, and as not to estimate their having or want- 
ing a Competency, not only by the Exigencies of 
Nature, but by those of a Man's particular Quality, 
or Station. But (subjoyns Eusebius) he that has, 
in this liberal sense, a sufficiency of outward 

* Eccles. v. 11. 

Goods, 



282 Occasional Reflections. 

Goods, is me-tliinks but ill advis'cl, as well as un- 
thankful, if he repine at his Portion, because it is 
inferior to those of the famously Rich : For though 
an unwieldy Affluence may afford some empty 
Pleasure to the Imagination, (for to the Body it 
scarce affords any at all) yet that small Pleasure is 
far from being able to countervail the Imbittering 
cares that attend an over-grown Fortune : For 
whatever the unexperienc'd may imagine, the 
frequent and sad Complaints of the Rich them- 
selves sufficiently manifest, that 'tis but an un- 
easie Condition, that makes our Cares necessary 
for things that are meerly superfluous ; and 
that Men, whose Possessions are so much spread 
and display'd, are but thereby expos'd the fairer 
and wider Marks that may be hit in many places 
by misfortune. Nor will Carelesness secure them, 
since a provident concern of a Man's Estate, 
though it be great, being by the Generality of 
Men look'd upon as a Duty, and a part of Pru- 
dence, he cannot suifer himself to be wrong'd or 
cheated of that, without losing, with his Right, 
his Reputation. 

For my part, (says Lindamor) I do the more 
wonder to see Men so greedy of Lading themselves, 
as the Scripture speaks, with thick Clay, * that they 
Hoard up their Treasures from those uses which 

* Heb.ii.6. 

alone 



Occasional Reflections. 283 

alone make Riches worthy the Name of Goods, and 
Live by a temper quite contrary to that of Saint 
Paul) As having all things, and possessing nothing. * 
When I consider the things they pretend to by 
this as mean as unchristian Appetite ; The two 
chief of these, are wont to be, The keeping of a 
great House, and the leaving their Children great 
Matches. As to the former, though others are too 
much advantag'd by it not to extol it, and though 
it be sometimes indeed in some cases a decent, and 
almost necessary, piece of Greatness, yet 'tis in 
my opinion one of the most unhappy Attendants 
that retain to it ; for the Laws of Hospitality, and 
much more those of Custom, turns him that keeps 
a great Table into an Honourable Host, subjects 
him to comply with the various and oftentimes 
unreasonable Humours of a succession of Guests, 
that he cares not for at all, and that care as little 
for him ; it brings him in a world of Acquaintance, 
to whom he must own himself oblig'd, because 
they come to Eat his Meat, and must really requite 
them, by giving them the pretiousest thing he has 
to part with, his Time : And a full Table, together 
with the Liberties that Custom allows at it, if not 
exacts there, tempt him both to Indulgence to his 
Appetite, prejudicial to his Health, and if they do 
not prevail with him to speak, do often at least to 

* 2 Cor. vi. 10. 

dis- 



284 Occasional Reflections. 

dispose him to hear, and to connive at, such free 
Discourses as are prejudicial to his Interests ; so 
that there is more than one account upon which a 
great Entertainer may be involv'd in David's Curse, 
against his mortal Enemy, of having his Table 
become a Snare. * 

And for the design (continues Lindamor) of lay- 
ing up vast Estates for a Man's Children ; if they 
be Sons, he thereby but encreases their Tempta- 
tion to wish the Father Dead, and provides In- 
centives to their Vice, and Fuel for their Excesses, 
when he is so : And if they be Daughters, not to 
repeat the newly mention'd Inconveniences ; how 
many unhappy young Women have we seen, who, 
upon the score of the vast Portions left them by 
their Parents, have been betray'd, and sold by their 
Guardians, or by those Relations that should have 
been, as they were call'd, their Friends? and how 
often have we also seen, that an unwieldy Fortune 
has been so far from Purchasing the Heir to it a 
good Husband, that it has procur'd her a Bad one, 
by making her think her self oblig'd and qualify 'd 
to Match with some high Title, and procuring her 
to be Haunted by some, whose Vices perhaps alone 
have reduc'd him to Sell himself to redeem his 
Fortune, and to make an Address which aims but 
at the Portion, not the Person ; and accordingly, 

* Ps. lxix. 22, 

when 



Occasional Reflections. 285 

when he has got the one, he slights the other, and 
despises her for the want of that high Extraction 
she priz'd in him, and perchance hates her too, for 
confining him from some former and more than 
pretended Passion. 

I perceive then, Lindamor (says Eusebius) that 
you are, as well as I, dispos'd to think him not a 
meer Fool, that pray'd God to give him neither 
Poverty, nor Riches, but to supply him with things 
suitable to his Condition, Prov. 30. 8. (That seeming 
to be the meaning of the Hebrew Phrase ;) A pinch- 
ing Poverty, and a luxuriant Fortune (though dif- 
ferent Extremes) being liable to almost equal Incon- 
veniences, and a Competency affording us enough 
to engage us to Thankfulness, without Adminis- 
tring such Temptations to Sensuality and Pride, j 



DISCOURSE XX. 

On seeing Boys swim with Bladders. 

THE Sun was yet so near the Meridian, that 
if the Attention Eusebius' s Discourses excited, 
had not diverted us from minding the heat of the 
Weather, we should have found it troublesome ; 
and in effect, soon after we had left listning to the 
conferences I have been repeating, we begun to 
feel a heat, uneasie enough to oblige us to retire 

from 



286 Occasional Reflections. 

from it : But taking several ways, as Chance or 
Inclination directed us, to shun the same incon- 
venience, it was my Fortune to hold the same 
course with Lindamor, and both of us, by following 
no Guide, but the design of shunning all beaten 
Paths, and unshelter'd Grounds, that being the 
likeliest way to reach our double end of Coolness 
and Privacy ; after we had a while walk'd some- 
what near the River-side, we were at length 
brought to a Shady place, which we should have 
found, as well as we wish'd it, a Solitude, if others 
had not concurr'd with us in the same hopes ; for 
the Expectation of Privacy had brought thither 
divers, whom the Suns scorching heat invited to 
that cool and retir'd part of the River, where they 
hop'd to shun all other Eyes, as well as that of 
Heaven ; among those Swimmers we observ'd 
some Novices, who, to secure their first Attempts, 
had Bladders ty'd under their Arms, to keep them 
from sinking any lower, This sight (says Linda- 
mor, after he had a while mus'd upon it) hath 
Circumstances in it, that me-thinks are applicable 
enough to the Education of many of the young- 
Ladies of these times ; of whose faults, the Excel- 
lent Celia, and all the others, that you and I can 
think worth our Concern, are free enough to let 
me entertain you without Rudeness of them ; the 
Commonness of these Blemishes ennobling those 

few 



Occasional Reflections, 287 

few that are exempted from them. You cannot 
then (continues Lindamor) but have observ'd with 
me, that many of those young Ladies, whose 
Parents, out of a mistaken Zeal, condemn'd that 
which at the Court was wont to be called good 
Breeding, and Principles of Honour, as things 
below a Christian, and insufficient to bring their 
Possessours to Heaven, are so unluckily Bred, 
and so ill Humour'd, as well as Fashion'd, that an 
almost equally unhappy Education is requisite to 
make their Company tolerable : Civility, which is 
almost as Essential to a compleat Lady, as her 
Sex, they are perfect Strangers to, or rude De- 
spisers of it ; and not only their Minds are not 
Imbu'dwith those Principles of Friendship, Gene- 
rosity, and Honour, which make some of their 
Sex so Lovely, and so Illustrious in Story, and of 
which more Ladies would be capable, if more 
were taught them ; but these are utterly unin- 
structed in the Laws of what the French call 
Bein seance, and are altogether unpractis'd in that 
Civility, and suppleness of Humour, which is 
requisite to endear Conversation, and is so proper 
to the softer Sex. I must confess, (pursues Lin- 
damor) that I never have been more puzzl'd how 
to behave my self then in their Company : The 
serious sort of Discourse, (ev'n such as is to be found 
in our fresher and more polish'd Romances) they 

u are 



288 Occasional Reflections. 

are utterly incapable of; And in the trifling and 
pitifull Prattle that alone is not above them, they 
are so Unsociable, so Indiscreet, and oftentimes 
so Bold, that in spight of the respect, such as 
Celia gives me for her Sex, I find in their Con- 
versations as much Exercise for my Patience as 
my Chastity, and being tempted to put off the 
respect that belongs to Ladies, as they do the 
modesty, I find it more difficult to retain my 
Civility than my Liberty. The Bladders (re- 
sumes Lindamor) which young Swimmers use, 
are, 'tis confess'd, but light and empty things, 
that are easily made useless ; nay, though they 
help beginners, they are Cloggs to skilful Swim- 
mers, and yet these Trifles are they that hinder 
Novices from sinking into the Mud : Thus Honour, 
though it be an Airy unsolid thing, nay, though 
it oftentimes proves a hinderance to great Pro- 
ficients in Christianity, yet to Persons that have 
not yet attain'd to higher Principles, it is an 
excellent support, and hinders them from sinking 
into many Meannesses, and Miscarriages, into 
which, those especially of the fairer Sex, that 
want a due sense of Honour, are too apt to be 
precipitated : You know what Lord told his ac- 
cused Lady, that he knew she was too proud to 
be a Whore. And certainly, though Principles of 
Gallantry include not all Virtues, yet they avert 

those 



Occasional Reflections. 289 

those they sway from grosser Vices : And though 
to be well Bred, be not to be a Saint, but incom- 
parably inferiour to it : yet to be both, is more 
desirable than to be the latter only : And they 
are very unwise, who, before they are sure their 
Children will admit the higher and more perfect 
Principles of Religion, neglect to give them that 
Education that may render Moral Accomplish- 
ments acceptable to Them, and Them to well bred 
Company, lest by proving indispos'd to Spiritual 
graces, their not having been taught the Moral 
Ornaments of the Mind, leave them destitute of 
all good Qualities. 



THE TRANSITION. 

Containing 
A DISCOURSE 

Upon the Sports being interrupted by Rainy 
weather. 

^TOTWITHSTANDING the Serenity and 
1 II Promisingness of the Morning we came out 
in, we have already upon the Water had one proof 
of the unsetl'dness of the Weather, and now upon 
the Land we meet with another : For, by that 
time Lindamor was come somewhat near the end 

u 2 of 



290 Occasional Reflections. 

of his Discourse, he was oblig'd to hasten to it, by 
the approach of a Cloud, whose Largeness and 
Blackness threatned us with an imminent Show'r : 
Nor did it give us a false Alarm, for by that time 
we could recover the next Shelter, the Show'r we 
fled from, began to fall violently enough upon the 
Trees, we were retir'd to. And this unwelcome 
accident reducing us all to look about us, we 
quickly saw, to our Grief, that not only the Rain 
but the Clouds were increas'd, and the Sky being 
almost every where over- cast, left us no way to es- 
cape the inconveniences it threatned us with, but 
the making with what haste we could towards the 
place, over which we perceiv'd smoke enough, to 
conclude there was some Village beneath it : And 
finding at our Arrival thither, as good an Inn, as 
we could reasonably expect in sueh a place, after 
we had a while dry'd our selves by the Fire, Eu- 
genius (to whom Exercise and the time of the Day 
had given a good Stomach) mov'd the Company, 
that in spight of the meanness of the House, we 
might rest ourselves there, till we had Drest the 
Fish we had taken, to make up the best Dinner 
the place would afford : This motion I did not 
alone readily assent to, but seconded it, by repre- 
senting, that probably by that time we had Din'd, 
we should either recover some fair Weather, or 
lose the hopes of regaining it for that Day. To 

which 



Occasional Reflections. 291 

which I added other considerations to perswade 
the Company, though, That indeed which pre- 
vail'd with me, was, the expectation of having an 
opportunity while Dinner was providing, to retire, 
as I soon after did, into another Room, and set 
down in short hand, what I have hitherto been re- 
lating, lest either delay should make the particu- 
lars vanish out of my Memory, or they should be 
confounded there by the accession of such new 
Reflections, as, in case a fair Afternoon should in- 
vite us to return to the river, Eusebius would pro- 
bably meet with Occasions of presenting us. But 
before I could handsomely slink away, I happen'd 
to be entertain' d a while with some things of the 
like Nature with those I was about to set down : 
For this unwelcome change after so glorious and 
hopeful a Morning, did naturally suggest to all of 
us, some thoughts of the Mutability and Fickle- 
ness of Prosperity, and how easily, as well as 
quickly, we may be depriv'd of that we cannot 
easily part with. But whilst the rest of us were 
entertaining themselves with these thoughts, Eu- 
genius, w T ho was more concern'd than any other of 
us, for the sport he came for, having a good while 
look'd with melancholy Eyes upon this change, 
began to repine and murmur at the interruption, 
which the persisting Rain continued to give him 
in it : Whereupon Lindamor took occasion to say, 

for 



292 Occasional Reflections. 

for my part, if I could dissipate these Clouds with 
a wish, I should scruple at the Ridding myself of 
them, ev'n at so easie a Rate : For I see, that the 
Gaping clefts of the parched Ground do, as it 
w r ere with so many Mouths, proclaim its need of 
the Rain you repine at. And I always, (continues 
he) am ready to joyn with the Husbandman in his 
wishings, as well for Rainy as for fair Weather, 
and am so much a Common-wealths Man, that I 
had rather at any time not escape a Showr, than 
let him want it. 

You are I confess, (says Eugenius) now I think a 
little better on it, in the right, and have more rea- 
son to be discontented at my Impatience, than I at 
the Weather ; for we should, ev'n in these lesser 
Occasions, as well as on greater, Exercise self- 
denial, and prefer a publick good to our private 
conveniences : And indeed it were far better, that 
I should miss some Fishes, than that thousands of 
Families should miss of Bread. 

Eusebius, that had hitherto listen'd to what was 
said, being unwilling, that his Friends Ingenuity 
should make him any longer accuse himself, told 
him, (to divert the Discourse) This accident, Eu- 
genius 9 was suggesting to me, a thought, where- 
with I shall not scruple to acquaint you, and the 
Company. For (continues he) as pleasant, and as 
much desir'd, as fair Weather is wont to be, and 

as 



Occasional Reflections. 293 

as much as we use to be discontented at a lowring 
and dropping sky, yet the one is no less necessary 
nor useful in its season, than the other. For too 
uninterrupted a course of Heat, and Sun-shine, 
would make the season fruitful in nothing, but in 
Caterpillars, (or such kind of Vermine) and in 
Diseases, and is far more proper to fill Graves, 
than Barns : Whereas seasonable vicissitudes of 
Clouds, and cloudy Weather, make both the 
Ground fruitful, and the Season healthful. Thus 
in our outward Condition, too long and constant a 
prosperity is wont to make the Soul Barren of all, 
but such Wantonnesses as 'tis ill to be fruitful of, 
and the interposition of seasonable Afflictions is as 
necessary, and advantageous, as it can be unwel- 
come. But (pursues Eusebius) the consideration 
that chiefly entertain'd me, was this, That as here, 
to make the Earth fruitful, the face of Heaven 
must be now and then obscur'd, and over-cast, we 
must be depriv'd of the welcome pleasure of the 
Sun to receive the fertilizing Benefit of the Rain ; 
so such is our condition here below, that our per- 
verseness makes it necessary, that God should 
oftentimes appear to frown upon us, to make us 
fruitful in those Works, to which he is pleas'd to 
vouchsafe his smiles. But, Oh ! (concludes Euse- 
bius, lifting up his eyes and hands towards Heaven) 
how happy shall we be in that glorious and everlast- 
ing 



294 Occasional Reflections. 

ing Day, when our Condition shall be as blessed in 
not requiring Vicissitudes as in not being subject to 
them. When the Sun-shine alone shall perform 
all that is wont to be done here both by it, and by 
the Rain ; and the Soul, like AEgypt, being fruit- 
ful without the assistance of the Clouds, we shall 
not need to have our joys Eclips'd, to have our 
Graces kept from being so, or to make our Light 
shine the brighter : But each blessed Soul shall 
be emblem'd by that Vision in the Revelations, 
where St. John saw an Angel standing in the Sun,* 
we shall not then need to have our Love weanM 
from inferiour or undue Objects, by any Experi- 
ence of their Imperfections ; since the clear Dis- 
covery that God will vouchsafe us of his own 
Excellencies will abundantly suffice to confine our 
Affections to them : And since the works wherein 
we are to be fruitful in Heaven will be but to 
admire and thank him, that is infinite in Beauty, 
and in goodness, the perfecter sight and fruition 
we shall have of his astonishing as well as ravishing 
Attributes, will but proportionably increase our 
Wonder, and our Praises, and will naturally make 
us as Grateful For such a state as happy In It. 

* Rev. xix. 17. 



OCCA- 









OCCASIONAL 



REFLECTIONS 



The V. SECTION, 



Reflection I. 

Upon the sight of N. N. making of Syrup 
of Violets. 

ONE that did not know the Medicinal Vertues 
of Violets, and were not acquainted with 
the Charitable Intentions of the skilful person, 
that is making a Syrup of them, would think him 
a very great Friend to Epicurism: For his Im- 
ployment seems wholly design' d to gratifie the 
senses. The things he deals with are Flowers and 
Sugar, and of them he is soliicitous to make a 
Composition that may delight more than one or 
two senses ; For in One Syrup he endeavours to 
please the Eye, by the loveliness of the Colour ; 
the Nose, by the perfume of the Scent ; the Taste, 

by 



296 Occasional Reflections. 

by as much sweetness as Sugar can impart. But 
he that knowing that Violets, though they please 
the Palate, can purge the Body, and notwithstand- 
ing their good smell, can expel bad humours, 
knows also that the Preparer of these fragrant 
Plants, in making their Juice into a Syrup, is 
careful to make it acceptable, that its pleasant- 
ness might recommend it, and invite ev'n those to 
prove its Vertues, who had rather continue sick, 
than make Trial of a disgusting Remedy ; will 
not blame his Curiosity, but commend his pru- 
dent Charity ; since he doubly obliges a Patient, 
that not onely presents him Remedies, but pre- 
sents him Allurements to make use of them. 

If I see a person that is Learned and Eloquent, 
as well as pious, busied about giving his Sermons, 
or other devout Composures, the Ornaments and 
Advantages which Learning or Wit do naturally 
confer upon those productions of the Tongue, or 
Pen, wherein they are plentifully and judiciously 
emploi'd ; I will not be forward to condemn him 
of a mis-expence of his Time or Talents : whether 
they be laid out upon Speculative Notions in 
Theology, or upon Critical Inquiries into Obso- 
lete Rites, or Disputable Etymologies ; or upon 
Philosophical Disquisitions or Experiments ; or 
upon the florid Embellishments of Language ; or 
(in short) upon some such other thing as seems 

extrin- 



Occasional Reflections. 297 

extrinsecal to the Doctrine that is according to 
Godliness, and seems not to have any direct ten- 
dency to the promoting of Piety and the kindling 
of Devotion. For I consider, that as God hath 
made man subject to several wants, and hath both 
given him several allowable appetites, and en- 
dowed him with various faculties and abilities to 
gratifie them ; so a man's Pen may be very war- 
rantably and usefully emploi'd, though it be not 
directly so, to teach a Theological Truth, or incite 
the Reader's Zeal. 

And, besides what I have been alledging, there 
is a further and more principal Consideration 
which belongs to this matter. For ev'n wise men 
may prosecute the same design, without doing it 
all of them the same w r ay ; and the several Means 
and Methods they imploy, notwithstanding a great 
Difference in other particulars, may agree in this, 
That the Respective Chusers of them had each of 
them a good Aim, and proceeded in a rational 
way. Though therefore I see a man of good 
parts, studious of learning, or of practising, the 
Precepts of Eloquence, and spend much time in 
reading florid Composures, or in making such ; I 
dare not be forward to censure him, for an effemi- 
nate or useless Writer. For there are so many 
things pious or laudable, and so many ways 
whereby some or other of them may either be 

directly 



298 Occasional Reflections. 

directly promoted, or indirectly serv'd, by remov- 
ing Objections, or other Impediments, that 'tis 
not easie to be sure that a Rational Man cannot 
have as well a Rational as a well-meant design to 
instruct, if not reform, in those very Composures 
that seem fitted onely to delight. There being a 
Nicer sort of Readers which need Instruction 
(and to whom 'tis therefore a Charity to give it) 
who are so far from being likely to be prevailed 
on by Discourses not tricked up with Flowers of 
Rhetorick, that they would scarce be drawn so 
much as to cast their eyes on them. 

A while before Esther made that generous At- 
tempt, wherein, to rescue the people of God, she 
hazarded a Throne, to which above an hundred 
other Peoples paid homage, and ventur'd at once 
the greatest Crown and the fairest Head in the 
world; One that had seen onely what she was 
doing, without knowing why she did it, would 
perchance have thought her emploi'd, more like a 
Disciple of Epicurus, than of Moses, whose people 
and her own was then in a forlorn and gasping 
condition. For the Scripture telling us, that she 
put on her Royal apparel,* and the Tenour of the 
story intimating with what aim she did it, we may 
well suppose that she was not sparing in Jewels, 
and other of the richest Ornaments, on an Occa- 

* Esther v. 1, 

sion 



Occasional Reflections. 299 

sion where her Quality exacted that she should 
appear with a Magnificence befitting the greatest 
Princess in the world ; and that she was very 
curious in a Dress that was to heighten her 
Beauty, when by That, with the Giver's assist- 
ance, she was upon her knees to dazle the world's 
greatest Monarch on his Throne, and make Him 
pay Homage to her Charms, to whom above an 
hundred Nations had presented their fairest Pro- 
ductions, (the brightest Nymphs of the East.) 
And those that have read any thing of the Asiatick 
Luxury, will easily believe our pious Queen to 
have been also very sollicitous about the choice 
and ordering of her Sweet-meats, when she was to 
treat an Asian Monarch, who had treated the 
whole People of the chief City of the world for 
many days together, and as many Princes as made 
up the Noblest part of Mankind for above twenty 
times as long : and yet this Magnificent Queen, 
that seem'd busi'd about none but sensual Imploi- 
ments, had so commendable a Design both in her 
Ornaments and in her Banquets, that so merito- 
rious an Imploiment of her Greatness shew'd her 
to be worthy of it; and as it appear'd in the 
Event, that her Banquets did co-operate with her 
Fasts, and her Royal Robes with Mordecays 
Sack-cloth and Ashes, to that happy rescue of her 
Nation, for which, after so many Ages, it doth to 

this 



300 Occasional Reflections. 

this day yearly celebrate her Memory. So whilst 
she seem'd busied to gratifie others sensuality and 
her own pride, her Disposition of Mind was so 
worthy the Success that crown'd her Attempt, 
that at the same time she was providing all that 
Pomp and those Delicacies, she was also provid- 
ing to give them up, and sacrifice them, for the 
Interest of God's Church, and her People ; gene- 
rously venturing for the service of Heaven a 
Height of Prosperity, for whose loss nothing but 
Heaven it self could make her amends, 



REFLECTION II. 

Upon the sight of a Paper-Kite in a windy day. 
Eugenius, Lindamor. 

Eug. TTF the Air were calm and quiet, this 
I Kite would lie unregarded ev'n by 
those very Youths, that now look at nothing else. 
But the wind that blows away straws and feathers, 
and throws down leaves, does even by its being 
contrary, help to raise this Paper-Engine to that 
admired heighth, which makes it be gaz'd at by 
many others, than Boys, and not onely attract our 
eyes, but sometimes soar out of their reach. Thus, 
if a great Person, for Courage, or Parts, or both, 

have 



Occasional Reflections. 301 

have the ill fate to live in quiet, and peaceful 
times, he may long enough languish unregarded 
in an Age that needs him not. But if the times 
grow troublesome and dangerous, his generous 
spirit will not onely surmount the difficulties that 
are wont to attend them, but be rais'd by them, 
and turn them into steps to Glory and Preferment. 
Lind. Me-thinks, Eugenius, these Kites may 
afford us no less fit a resemblance of the fate of 
some Errours about Religion, especially if they 
chance to be maintain'd by Men that are resolute, 
and viceless. For there are some of these con- 
ceits so fond, and groundless, that they could not 
long subsist of themselves, and would soon cease 
to tempt a solemn Opposition, if they did not too 
soon meet with it. And as you were observing 
to another purpose, that these artificial Kites, 
which men take no notice of in calm weather, are 
both elevated and kept aloft by the blasts of con- 
trary winds, so these erroneous Opinions I speak 
of, would, if they were let alone, grow quickly 
unregarded ; whereas needless or ill manag'd Per- 
secutions of Doctrine, not Prejudicial to Govern- 
ment, (for 'tis onely such that I mean) bring them 
into every body's Eye, and give them a Repute, 
that nothing else would have procur'd them, and 
make them be look'd upon as things of a sublime 
and celestial nature, that lead to that Heaven, 

they 



30£ Occasional Reflections. 

they seem to aspire to. To thrive by Persecution, 
though it be a great Advantage, yet it is not the 
incommunicable Prerogative of Divine Truths ; 
And though it be certain that they get most by 
it, yet even Errors do often gain by it too, there 
being certain Advantages that accrue to Opinions, 
by being persecuted, without distinguishing whe- 
ther they be true, or false. For men that are 
persecuted for their Religion, are generally care- 
ful to instruct themselves throughly in it, and 
furnish themselves with Arguments to defend it. 
The frowns of the Magistrate, and the watchful 
Eyes of their Adversaries, are strong Disswasives 
to them from doing any thing that may arm his 
hand, or provoke other's tongues against their 
Sect, to which they know their personal faults 
will be imputed. And above all this, their suffer- 
ings entitle them to popular commiseration, which 
is a thing that distress does so much invite, that 
even condemn' d Malefactors seldome want a share 
in it. And to some of these men Persecution is 
the more favourable, because it puts them upon 
fighting with the weapons they can best handle. 
For some are far better at Suffering, than at Dis- 
puting, and can more easily endure a Prison, than 
answer a Syllogism. And as this Constancy is 
often their best Argument, so is it an Argument, 
that the Generality of Men best understand, and 

con- 



Occasional Reflections. 303 

consequently is likely to be most wrought on by, 
so that the more harsh than effectual way wherein 
they are dealt with, gives them the opportunity to 
display a Resoluteness, that makes most men 
think them well meaning, and in earnest, and their 
own Party cry them up for Martyrs, or at least 
Confessors ; which, in case that (as it happens in 
most States) scandalous sins be left unpunished at 
the same time, that Harmless Errours are so 
severely dealt with, gives them the fairer oppor- 
tunity to insinuate into the minds of the people, 
that their Persecutors had rather see men vitious, 
than inquisitive. And, generally speaking, any 
personal sufferings that a well-meaning man un- 
dergoes for what he judges his Conscience, is but 
such a kind of burden to his mind, as feathers are 
to an Eagle, or a Falcon, which though in them- 
selves consider'd they have a weight, yet instead 
of clogging him, they not onely help him to sup- 
port himself, but enable him to soar towards Hea- 
ven, and reach a height that makes him prais'd 
or wonder'd at. 



RE- 



REFLECTION III. 

Killing a Crow (out of a window) in a Hog's-trough, 
and immediately tracing the ensuing Reflection 
with a Pen made of one of his Quills. 

LONG and patiently did I wait for this un- 
lucky Crow, wallowing in the sluttish 
Trough, (whose sides kept him a great while out 
of the reach of my Gun) and gorging himself with 
no less greediness, than the very Swinish Propri- 
etaries of the Feast, till at length having guzzl'd 
and croak' d enough, when by hovering over his be- 
loved Dainties, he had rais'd himself high enough, 
to prompt me to fire at him, my no less unex- 
pected, than fatal shot, in a moment struck him 
down, and turning the Scene of his Delight into 
that of his Pangs, made him abruptly alter his 
Note, and change his triumphant Chant for a 
dismal and tragick Noise. This Method is not 
unusual to Divine Justice towards brawny and 
incorrigible Sinners, whose Souls no less Black, 
than this inauspicious Bird's feathers, do wear 
already the Livery of the Prince of Darkness, and 
w r ith Greediness do the works of it, whose De- 
lights are furnish' d (as the Feasts of Crows are by 
Carrion) by their own filthy lusts, or other peo- 
ple's faults, and who by the Oaths and Curses 

where- 



Occasional Reflections. 305 

wherewith they offend Christian ears whilst they 
live, and by the ill odour they leave behind them 
when they are dead, do but too much justifie my 
resembling them to these hateful Creatures. Such 
sensual and obdurate Epicures, I say, God oft- 
times suffers to run on their long Carier, in paths 
of their own chusing, without checking them in 
the fruition of those Joys, which are to be their 
onely Portion, till at length their iniquity filling 
up the determinate measure,* he cuts them off, in 
the height of their Injoyments, and employing 
ofttimes their own sins for their Executioners, or 
at least Instruments of their Destruction, preci- 
pitates them headlong from the Pinacle of their 
Delights, into the bottomless Pit, which one of 
their Predecessors (the rich man in the Parable) 
call'd, as he sadly found it, the Place of Torment^ 
where the luscious sweets of sin are so dearly 
reckon'd for, and afford so much Bitterness in the 
latter end } % that their sense sadly convinces them, 
of (what their sensuality kept them from believ- 
ing) the folly of gaining any thing at the rate of 
losing their own Souls. Thus the Israelitish 
Prince found a Nemesis bold enough to violate 
the Sanctuary, even of his Mistress's arms, and 
regardless of its charms) enter that lovely Circle, 
their Kindness clos'd him in, to snatch him thence, 

* Gen. xv. 16. f Luke xvi. 28. % 2 Sam. ii. 26. 

x 2 and 



306 Occasional Reflections. 

and extinguish the lustful flames that lighted him 
thither,* with the cold blasts of Death. Thus the 
mutinous Loathers of Manna, and lusters after 
flesh, had their wish severely granted, for they 
had indeed Quails serv'd in by fields-full, but 
attended with so sudden and sharp a Reckoning, 
that whilst the flesh was yet between their teeth, ere 
it was chew'dyf Death hindred them to swallow it, 
choak'd them with it, and devour'd them as gree- 
dily, as they did those Birds. Thus the insolent 
Philistins found themselves ill protected by their 
vainly celebrated God, J and his (much stronger) 
Temple, though in the latter there were thou- 
sands of them, without any other Enemy, than 
one, they had sent for to be a friend to their 
Mirth. For in the very midst of all the Triumphs 
of a solemn Festival (which had more properly 
been kept to Dalilah) whilst they were insulting 
over captive Samso?i's Blindness, they could not 
see their own approaching Destiny, though it 
were then so near, that the next fit of Laughter 
had not time to pass to their Mouths, ere an un- 
expected Vengeance (the provok'd Deity lending 
an Omnipotent Arm to Samson's hand) confounded 
in one Ruine, the Idol with the Worshippers, and 
suddenly turn'd the whole Temple into an Altar, 
with which the Priests themselves, fell surprized 
* Numb, xxv, f Ibid. xi. 33. % Judges xvi. 

Sacri- 



Occasional Reflections. 307 

Sacrifices to that tragical Solemnity. And thus 
(to hasten from so sad a Theme) the revelling 
Belshazzar, in the midst of his Magnificent and 
Royal Feast, saw an intruding hand, which by its 
manner of appearing, as well as by what it wrote, 
was able to mar the Supper, without impairing 
the Dainties. And that Monarch, whom even a 
Siege could not reduce below a condition of Feast- 
ing, though he were carouzing in the consecrated 
Cups, had such a Brimmer of trembling put into 
his hand, as both presag'd and perchance began 
the Destiny approaching him under the Ensigns 
of the Noble Cyrus, whose Conquering Sword, 
guided by Providence, and made the Sword of 
Justice, did that very same night, let out his 
Wine, and Bloud, and Life together. 



Upon the same Subject. 

TIS hard on such an occasion to avoid making 
some Reflection upon the Mutability of 
worldly Conditions ! How little did this Crow 
imagine, a quarter of an hour since, that in so 
short a time, his Body should be as senseless, and 
as stinking Carrion, as that he was wont to feed 
it with ; that his feathers should wear so unlucky 
a kind of Mourning for his Destruction, and that 

I 



308 Occasional Reflections. 

I should write his Epitaph with one of his own 
Quills ! Sure since a few minutes can turn the 
healthiest Bodies into breathless Carcases, and 
put those very things into the hands of our Ene- 
mies, which were they that we principally reli'd 
on, for our safety, it were little less than Mad- 
ness, to repose a distrustless Trust in these tran- 
sitory Possessions, or treacherous Advantages, 
which we enjoy but by so fickle a Tenure, No ; 
we must never venture to wander far from God, 
upon the Presumption that Death is far enough 
from us, but rather in the very height of our Jol- 
lities, we should endeavour to remember, that they 
who feast themselves to-day, may themselves 
prove Feasts for the Worms to-morrow. 



REFLECTION IV. 

Upon a Glow-worm that he kept included 
in a Crystal Viol. * 

IF this unhappy Worm had been as despicable 
as the other reptiles that crept up and dow r n 
the Hedge, whence I took him, he might, as well 
as they, have been left there still, and his own 
Obscurity, as well as that of the Night, had pre- 

* At Lees. 

serv'd 



Occasional Reflections. 309 

serv'd him from the confinement he now suffers. 
And if, as he sometimes for a pretty while with- 
drew that Luminous Liquor, that is as it were the 
Candle to this small dark Lanthorn, he had con- 
tinued to forbear the disclosing of it, he might 
have deluded my search, and escap'd his present 
Confinement. 

Rare Qualities may sometimes be Prerogatives, 
without being Advantages. And though a need- 
less Ostentation of ones Excellencies may be more 
glorious, a modest Concealment of them is usually 
more safe : And an unseasonable disclosure of 
flashes of Wit, may sometimes do a Man no other 
service, than to direct his Adversaries how they 
may do him a mischief. 

And as though this Worm be lodged in a Crys- 
talline Prison, through which it has the Honour 
to be gaz'd at by many Eyes, and among them, by 
some that are said to shine far more in the Day 
than this Creature do's in the Night; yet no 
doubt, if he could express a sense of the Condi- 
tion he is in, he would bewail it, and think him- 
self unhappy in an excellency, which procures 
him at once Admiration and Captivity, by the 
former of which he does but give others a Plea- 
sure, while in the latter he himself resents a 
Misery. 

This oftentimes is the fate of a great Wit, 

whom 



310 Occasional Reflections. 

whom the Advantage he has of ordinary Men in 
Knowledge, the Light of the Mind, exposes to so 
many effects of other Men's Importunate Curi- 
osity, as to turn his Prerogative into a Trouble : 
The light that ennobles him, tempts Inquisitive 
Men to keep him, as upon the like score we do 
this Glow-worm, from sleeping : And his Conspi- 
cuousness is not more a Friend to his fame, than 
an Enemy to his quiet ; for Men allow such much 
Praise, but little Rest. They attract the Eyes of 
others, but are not suffer'd to shut their own, and 
find, that by a very disadvantagious Bargain, they 
are reduc'd for that imaginary good, call'd Fame, 
to pay that real Blessing, Liberty. 

And, as though this Luminous Creature be 
himself imprison'd in so close a Body as Glass, 
yet the Light that ennobles him, is not thereby 
restrain'd from diffusing it self : So there are cer- 
tain Truths, that have in them so much of native 
Light or Evidence, that by the personal Distresses 
of the proposer, it cannot be hidden, or restrain'd ; 
but in spight of Prisons, it shines freely, and pro- 
cures the Teachers of it Admiration, ev'n when it 
cannot procure them Liberty. 



RE- 



REFLECTION V. 

Upon a Courts being put into Mourning, 

Thel. PART.f 



Genorio, Eusebius, Lindamor. 

Genor. "1% /TETHINKS, you look, Eusebius, as 
1VI if the change that Blacks have made 
in this place, since I last saw you here, tempts you 
to question whether or no this be the Court. 

Lind. Yet, I fear, Eusebius will scarce doubt, 
that you, and these other Gentlemen are Cour- 
tiers, whilst he sees how much you dissemble in 
personating sadness : For though your Cloaths 
look mournful, your Faces do not, and you talk to 
one another as unconcern dly, as when you wore 
lighter Colours ; and your Grief is so slight, that 
it has not an Influence so much as upon your 
looks, and words, which yet are things that Cour- 
tiers are said to be able to disguise without an 
over-difficult constraint. 

* Hague, 1648. 

f " For there was a second part of this Reflection, but when it was 
to be sent to the Press it could not be found, nor would the Presses 
haste, and the Author's occasions, allow him either to stay till_it_were 
found, or write a new one. 

Genor. 



312 Occasional Reflections. 

Genor. But, I hope, Lindamor, I need not 
labour to persuade such as you, that, when we 
seem to mourn, without doing it, we may be 
thought guilty of dissimulation without being so : 
For what Duty is there, that you and I should be 
really troubled for the Death of a Prince, whose 
Subjects we were not, who never obliged us, and 
who perhaps did onely keep the Power of doing 
Good, which himself never us'd, from a Successor 
that had the will to employ it. But you will de- 
mand, why then we put on Black ; To which, the 
Answer is easie, that Custom having establish'd 
that Ceremony in the Courts of Princes, in Amity 
with each other, the Omission would be look'd 
upon as an Affront, and be a Provocation. And 
therefore, the Blacks we wear, are not meant to 
express a Grief for the Dead, but a Respect to 
their living Relations : And thus, this as heartless 
as solemn shew of Mourning, is not put on by 
Hypocrisie, but by Prudence, or Civility. And 
in this case, I would appeal to Eusebius himself, 
but that I perceive some Object or other, has ever 
since we began to talk, engross'd his Attention, 
as well as seal'd up his Lips. 

Lind. I have taken notice of it, as well as you, 
Genorio, and I confess, I would give much to learn 

his Thoughts. 

Euseb. 'Tis odds then, Lindamor, that you 

would 



Occasional Reflections: 313 

would over- purchase so worthless a Knowledge : 
And to satisfie your Curiosity, at an easier rate, I 
will tell you, that I was observing, how a Gentle- 
man, who, it seems, does not much frequent the 
Court, chancing to come in a Colour'd suit, that, 
but last Week, would have been thought a fine 
one, was star'd at by all in the room, except your 
selves, whose Faces chanc'd to be turn'd from him, 
like a Man of another Country, (not to say of an- 
other World) which the poor Gentleman at length 
perceiving, he soon grew so sensible of it, that in 
spight of the Richness and Newness of his Cloaths, 
with many Blushes he slunk out of the Court, to 
which he found Men's gazing at him concluded 
him to be a Stranger. 

Lind. But this, Eusebius, is onely to tell us, 
what you observ'd, not what Reflections you made 
upon it, and you know, that which I was inquisi- 
tive after, was your TJiouglits. 

Euseb. I will add then, Lindamor, since you 
will have it so, that I was considering, that there 
has been no Law made by the State to forbid any, 
much less Strangers, to appear in this Court in 
Colour'd cloaths : And those, which the Gentle- 
man I was speaking of, had on, were such, both 
for fineness, and fashionableness, as would very 
well become a greater Court, if it were not in 
Mourning. But, now the Prince, and those that 

have 



314 Occasional Reflections. 

have the Honour to belong to him, or to frequent 
this place, have put themselves into Blacks^ to 
appear in another, though in a finer Habit 3 is, to 
betray ones not belonging to the Court, nor using 
to come to it; and among so many, that think 
they have a Right to give Laws in point of Cloaths, 
a Lac'd, or an Imbroider'd suit, though last Week 
in request, would, now they have laid them by, 
make a Man look not so much like a Courtier, as 
a Player. And this Reflection invited me to con- 
sider further, what a strange Influence fashions 
have on Mankind, and what an happy change 
might be easily made in the World, if they, who 
have it in their Power to introduce Customs, 
would make it their Endeavour to introduce good 
ones. 

Lind. I am so much of your mind, Eusebius, 
that I confess, I envy not Princes so much for the 
Splendour and the Pleasures that they live in, nor 
for the Authority of raising Armies, nor perchance 
for the Happiness of making them Victorious, 
as for the power of imposing and reforming of 
Fashions. And I think it a less improvable Pre- 
rogative, to be able to coyn any Metal into mony, 
or call it in at pleasure, than by the stamp of their 
Authority to introduce good Customs, and make 
them current. 

Genor. But, do not Princes enough, when they 

take 



Occasional Reflections, 315 

take care to make good Laws, and see them well 
executed. 

Lind. I will not dispute, whether by That, they 
do all they ought, but sure I am, they do not all 
they may : For humane Laws being made for the 
civil Peace of humane Societies, they are wont to 
be fram'd not for the making Men virtuous, but the 
restraining them from being mischievous ; they 
consist far more of Prohibitions than Commands, 
and ev'n their Prohibitions reach but to a little 
part of what is ill ; the Business of Laws being to 
provide, not against all Evils, but those grosser 
ones, that are prejudicial to civil Societies : So 
that there are a thousand Rules of Reason, or 
Christianity, which States have not thought fit to 
turn into Laws. For Pride, Envy, Covetousness, 
Gluttony, Intemperance, Effeminateness, Oaths, 
Idleness, and I know not how many other Sins, 
contrary to the Laws of Nature, and of Christ, 
are so little provided against by humane Sanctions, 
that one may be a bad Christian, and a bad Man, 
without being a bad Citizen ; There being nothing 
more easie, nor I fear more usual, than for multi- 
tudes to pass uncited before Man's Tribunal, to 
receive their condemnation at God's. But though 
a Prince can scarce, as a Legislator, prevent, or 
suppress such Sins, yet, as a Pattern, he may do 
much towards it : For, by his Example, his Opi- 
nions, 



316 Occasional Reflections. 

nions, his Encouragements, and his Frowns, he 
may reform an hundred particular things, which 
the Laws do not (and perhaps cannot) reach. His 
declar'd Esteem of such and such Practices, joyn'd 
with his particular Actions suited to it, and his 
profest dislike of those Sinful or Dishonourable 
courses, he finds the Rifest, back'd with a steddy 
and resolute discountenance of those that do not 
decline them, will, in a short time, bring those 
that are about him, to conform their Actions and 
Behaviour to what Men are satisfied, he desires, 
or likes. And those whom their nearness to Him, 
or their Employments, make the conspicuous and 
exemplary Persons, being thus model'd, their Re- 
lations and Dependants will quickly be so too, 
and then that which is in request at Court, being 
upon that very account look'd upon as the Fashion, 
it will by degrees be imitated by all those on 
whom the Court has Influence ; since, as we just 
now saw in the Instance of Eusebius's gawdy Gen- 
tleman, Men will be asham'd to be unlike those, 
whose Customs and Deportments pass for the 
Standards, by which those of other Men are to be 
measur'd. 



RE- 



REFLECTION VI. 

Upon hearing of a Lute first tund, and then 
excellently playd on. 

THE Jarring strings made so unpleasant a 
noise, whil'st the Instrument was tuning, that 
I wonder not at the Story that goes of a Grand 
Signior, who being invited by a Christian Embas- 
sadour to hear some of our Musick, commanded 
the Fidlers to be thrust out of his Seraglio, upon 
a mis-apprehension that they w T ere playing, when 
they were but tuning. But this rare Artist had 
no sooner put an end to the short exercise he gave 
our Patience, than he put us to the Exercise of 
another Virtue : For his nimble and skilful Fingers 
make one of the innocentest Pleasures of the 
Senses to be one of the greatest, and this Charming 
melody (for which Orpheus or Arion* themselves 
might envy him) do's not so properly delight as 
ravish us, and render it difficult to moderate the 
Transports of our Passions, but impossible to 
restrain the praises that express our satisfaction : 
So that if this Musitian had been discourag'd by 
the unpleasant Sounds that were not to be avoided, 
whil'st he w T as putting his Lute in Tune, from 
proceeding in his work, he had been very much 

* Ed, 1 and 2. " Orion." 

want- 



318 Occasional Reflections. 

wanting to himself, and to save a little pains, had 
lost a great deal of Pleasure and Applause. 

Thus when the faculties and passions of the 
Mind, either through a native unruliness, or the 
remisness of Reason and Conscience, are discom- 
pos'd, he that attempts to bring them into order, 
must expect to meet at first but an uneasie Task, 
and find the beginning of a Reformation more 
troublesome, for the time, than the past disorders 
were : But he is very little his own Friend, if he 
suffers these short-liv'd difficulties to make him 
leave his Endeavours unprosecuted : For when 
once they have reduc'd the untun'd Faculties and 
Affections of the Soul to that pass which Reason 
and Religion would have them brought to, the 
tun'd or compos'd Mind affords a satisfaction, 
whose greatness do's ev'n at present abundantly 
recompence the Trouble of procuring it, and which 
is yet but a praelude to that more ravishing 
Melody, wherein the Soul (already Harmonious 
within it self) shall hereafter bear a part, where 
the Harps of the Saints accompany the glad Voices 
that sing the Song of the Lamb, and the Halle- 
lujahs of the rest of the Cselestial Quire. 



RE 



REFLECTION VII. 

Upon being presented with a rare Nosegay 
by a Gardener, 

Lindamor, Eusebius. 

Lind. ~ TERE is indeed a Present, for which 
1 I I must still think myself this fellow's 
Debtor, though he thinks I have over-paid him. 
'Tis pity these Rarities were not more suitably 
address'd, and worn by some of Natures other 
Master-pieces, with whom they might exchange 
a graceful Lustre, and have the Ornament they 
confer reflected back upon them, But one that 
had never been a Lover, would perhaps say, that 
that wish were more civil to the Flowers, than the 
Ladies, of whom there are few, which these soft 
polish'd Skins, and Orient Tinctures, would not 
easilier make Foils, than prove such to them : For 
(not to name the Rest) this Lovely fragrant Rose 
here, wears a Blush that needs not do so, at any 
Colour the Spring it self can, amongst all her 
Charming Rarities, shew. Yes, here are Flowers 
above the flattery of those of Rhetorick ; and 
besides, two or three unmingled Liveries, whose 
single Colours are bright, and taking enough to 
exclude the wish of a diversity ; here is a variety 
of Flowers, whose Dyes are so dexterously blended, 

y and 



320 Occasional Reflections. 

and fitly checquer'd, that every single Flower is a 
variety. I envy not Arabia's Odours, whil'st that 
of this fresh Blusher charms my sense ; and find 
my Nose and Eyes so ravishingiy entertain'd here, 
that the Bee extracts less sweetness out of Flowers ; 
which were they but less frail, I fear would make 
me more so (than yet I am.) Surely this Gard'ner 
leads a happy Life ! He inherits nothing of Adam, 
but that Primitive profession that imploy'd and 
recompenc'd his Innocence, and such a Gay and 
priviledg'd Plot of his Eden, as seems exempted 
from the general Curse, and instead of the Thorns 
and Thistles that are the unthankful Earths wonted 
productions, brings him forth Lillies and Tulips, 
and gratefully crowns his Culture (for Toil I can- 
not think it) with chaplets of Flowers. 

Euseb. I perceive, (Lindamor) that you judge 
of the Delight fulness of this Man's calling, onely 
by these Lovely and Fragrant productions of it. 
And you see these curious Flowers in their prime, 
without seeing by what practices, and degrees, 
they have been brought from despicable seeds to 
this perfection and lustre. And perhaps, if you 
consider'd that a Gardener must be digging in the 
violent heats of the Summer, and must be afraid 
of the bitter cold of the Winter, and must be 
watchful against surprising frosts in the Spring, 
and must not onely prune, and water, and weed 

his 



Occasional Reflections. 321 

his Ground, but must, to obtain these gawdy and 
odoriferous Flowers, submit to deal with homely 
and stinking Dung ; If (Lindamor) you would 
take notice of these and of some other Toils and 
Hardships that attend a Gardener's Trade, you 
would (I doubt not) confess, that his Imployments, 
like his Bushes, bring him Thorns as well as Roses. 
And now give me leave (Lindamor) to tell you, 
that this may be appli'd to the condition of some 
studious persons, that you and I know. For when 
we hear a Learned or Eloquent Sermon, or read 
some Book of Devotion, or perhaps some Occa- 
sional Discourse handsomely written, we are apt to 
envy the Preacher or the Writer, for being able to 
say some things that instruct or please us so much. 
But alas, (Lindamor) though we see not these 
Productions of the Brain till they are finish'd, and 
consequently fitted to appear with their full Ad- 
vantages abroad, yet to bring them to that pass, 
the Author may perhaps undergoe many a trouble 
that we dream not of. For he that has to do with 
difficult or weighty Subjects cannot present us a 
good Book, or a Fine Discourse, with the same 
ease that a rich man can present us a fine pair of 
Gloves, or a fine Collation, which may be had at 
an hour's warning from the next Milleners or 
Confectioners. For to be able to write one good 
Book on some Subjects, a man must have been 

y 2 at 



322 Occasional Reflections. 

at the trouble to read an hundred : To grow 
capable to give a better rendring of a Greek Text, 
he must perchance have perus'd Suidas, Stephanus, 
Hesychius, and I know not how many Lexico- 
graphers and Scholiasts : To be qualified to make 
a Translation of an Hebrew Word or Phrase, that 
shall illustrate a dark Text, or clear a Difficulty, 
or more fitly agree with his notion, or accommo- 
dation of a place in Scripture, a man must have 
not onely like a School- Boy learn'd an Hebrew 
Grammar, and turn'd over Buxtorfs, Schindler's, 
and other Dictionaries, but (which is worse) he 
must in many cases hazard his eyes and his patience 
in conversing with such Jewish Writings, not onely 
as Elias his Tislibi, and KirncMs Michlol ; but to 
gain a little Rabbinical Learning, and find out 
some unobvious signification of a Word or Phrase, 
he must devour the tedious and voluminous Rhap- 
sodies that make up the Talmud, in many of which 
he can scarce learn any thing but the Art of saying 
nothing in a multitude of words ; and in others, 
which are not so useless, the most he will find in 
I know not how many dull pages, (written with as 
little Wit as Truth) will perhaps be an Account of 
some wild Opinion, or some obsolete Custom, or 
some superstitious Rite of a generation of people, 
whose Fancies and Manners scarce any thing makes 
worth our inquiring after, but their having liv'd 

many 



Occasional Reflections. 323 

many Ages since. And even when a man sets 
himself to write those smooth Composures, where 
Eloquence is conspicuous, and seems to be chiefly 
design'd, the Author seldom comes by his Con- 
tentment on as easie terms as the Readers come by 
theirs. For, not to mention, that sometimes 
Periods that in a well printed Book look very 
handsomely, and run very evenly, were not in the 
written Copy without interlining and Transcrip- 
tions. Those that are Scholars themselves can 
hardly write without having an ambition, or at 
least a care, to approve their Discourses to them 
that are so too. And in the judgment of such 
Perusers, to be able to write well, one must not 
onely have skill in the Subject, but be well skill' d 
in the way of writing, lest the Matter be blemish'd 
by the manner of Handling it. And although to 
shew ones self a Master in treating of variety of 
Themes with a florid style, and even in those 
Composures that are design'd chiefly to express 
Wit and move Affections, one may think that 
Nature may be well let alone to supply any she 
has been kind to, with all they need ; yet even in 
these cases there are some Toils and uneasinesses 
that are scarce to be avoided ; since a discreet man, 
though never so rich in Natures's gifts, will think 
himself oblig'd to study Rhetorick, that he may 
be sure he does not transgress the Laws of It. 

For 



324 Occasional Reflections. 

For though an Author's Natural parts may make 
his Book abound with Wit, yet without the help 
of Art he will scarce make it free from faults. 
And to be well stock'd with Comparisons, which 
when skilfully manag'd make the most taking 
passages of fine Pieces, one must sometimes survey 
and range through the works of Nature and Art, 
which are the chief Ware-houses, where variety 
and choice of Similitudes is to be had, and to 
obtain those pleasing Ornaments there is often- 
times required no less pains than to devise useful 
Notions. As one must search the Ditches amongst 
Briars and Weeds, not onely to find Medicinable 
Herbs, but to gather Prim-roses and Violets. So 
that (Lindamor) to conclude, if we consider the 
trouble that applauded Composures do oftentimes 
cost their Authors, we should be sensible we owe 
more than most men think we do to those to whom 
we owe good Books. But then unless they find 
some Recompence for their Labours, in the satis- 
faction of promoting piety, or in the well-natur'd 
Pleasure they feel themselves in pleasing others, 
I should scarce doubt but that some of the Writers, 
we think so happy, may rather deserve our Esteem 
than our Envy. 



RE- 



REFLECTION VIII. 

Upon a Child that cridfor the Stars. 

I REMEMBER P. S. did once, upon just the 
like Theme, discourse to the following pur- 
pose. 

Amongst those numerous Eyes, that these fair 
Lights attract in so clear a night as this, there 
are not perhaps any that are more delighted with 
them, than this Child's seem to be. And those 
Persians that ador'd the rising Sun, could not 
be more charm'd with that glorious Object, than 
this Child is with these twinkling Lights, that 
need his absence to become so much as visible. 
But his is a pleasure, that is not more great than 
unquiet, for it makes him querulous, and unruly, 
and because he cannot by his struggling, and 
reaching forth his little hands, get possession of 
these shining Spangles,* that look so finely, their 
fires produce water in his eyes, and cries in his 
mouth; that are very little of kin to the Musick 
the Platonists fanci'd in the Spheres he looks at. 
Whereas, though my inclinations for Astronomy 
make me so diligent a Gazer on the Stars, that in 
spight of my great Obnoxiousness to the incle- 



* " Thus in a Starry night fond Children cry 
For the rich Spangles that adorn the sky." 



Mr. W r . 

mency 



326 Occasional Reflections. 

mency of the nocturnal air, I gladly spend the 
coldest hours of the night in contemplating them ; 
I can yet look upon these bright Ornaments of 
Heaven it self, with a mind as calm and serene, 
as those very nights that are fittest to observe 
them in* 

I know divers men for whom Nature seems to 
have cut out too much work, in giving them, in an 
unconfinedly amorous disposition of mind, strong 
Appetites for almost all the fair Objects that pre- 
sent themselves to their sight : These amorous 
Persons may be, I grant, very much delighted 
when they first gaze Upon a Constellation of fair 
Ladies, but the Heart commonly pays dear for the 
Pleasure of the Eye, and the eager desires that 
Beauty creates, are in such men excited too often 
not to be frequently disappointed, and are wont to 
be accompani'd with so many jealousies, and fears, 
and repulses, and difficulties, and dangers, and re- 
morses, and despairs, that the unhappy Lovers (if 
those that love more than one can merit that Title) 
do rather languish than live, if you will believe 
either their own querulous words, or their pale 
and melancholy looks, which would make one 
think they were just entring into the Grave, or 
had been newly digged out of it. Whereas a per- 
son that has his Affections, and Senses, at that 
command, which Reason and Religion require, 

and 



Occasional Reflections. 327 

and confer, can look upon the same Objects with 
pleas'd but not with dazl'd Eyes : He considers 
these bright and curious Productions, as fair ani- 
mated Statues of Nature's framing, and content- 
ing himself to admire the workmanship, adores 
onely the Divine Artificer, whose infinite amiable- 
ness is but faintly shadow'd forth even by such 
lovely Creatures. And therefore what has been 
said of Mistresses, may be more justly applicable 
to all the other Objects of Men's too eager Pas- 
sions. To be short, looking upon these curiousest 
Productions of Nature, with a Philosopher's and 
a Christian's Eyes, he can cast them on those 
bright Objects with pleasure, and yet withdraw 
them without trouble, and allowing Beauty to 
contribute to his Delight, without being able to 
create him any Disquiet ; though it afford him a 
less transporting Pleasure than it somtimes do's the 
Amorist, yet, all things consider'd, it may afford 
him a greater Pleasure, by being more innocent, 
more untroubl'd, and more lasting ; And there 
may be such a Difference betwixt the Content- 
ment of this calm admirer of Beauty, and that of 
a greedy and unconfin'd Prostituter of his Heart 
to it, as there is betwixt the unquiet Pleasure that 
the sight of the Stars gives to this Child, and 

the rational Contentment it may afford to an 

*/ 

Astronomer. 

RE- 



REFLECTION IX. 

Upon my Lady D. R. Her fine Closet.* 

Lindamor, Eusebius. 

Lind. "1 rS not this Closet strangely fine, Eusebius ? 
JL. Here is such a variety of pretty and 
taking Objects, that they do as well distract the 
Eye as delight it ; the abundance, the choice, and 
the Order, do as well disclose the fair Possessors 
skill, as Her magnificence, and shew at once, that 
she both has plenty, and deserves it, by knowing so 
well how to make use of it. Those things that are 
here solitary, or single, will scarce be elsewhere 
matched, and all the rest are so pretty, and so ex-, 
cellent in their several Kinds, that the number of 
fine things that make up this curious Collection, 
cannot hinder any of them from being a Rarity, 
And in a word, the Embellishments, that adorn 
and ennoble this delightful place, are such, that I 
believe the Possessor of them, as welcome as she 
is unto the best Companies, scarce ever looks upon 
finer things, than she can see in her Closet, unless 
when she looks into her Glass. But, me-thinks, 
Eusebius, you hear and view all this with a silent 
seriousness, which begins to make me suspect, that 

* A.D. 1651. 

what 



Occasional Reflections. 329 

what I thought might be an Effect of your Won- 
der, may be so of your Dislike. 

Euseb. The Collection, Li?idamor, is, I confess, 
very curious in its Kind, and such, as if the 
Mistress of it were less handsome than she is, 
might give her as well Cause to be jealous of 
these fine things, as to be proud of them, since a 
Beauty that were but ordinary, could not divert 
a Spectator's Eye from Objects, whereof many are 
not so. But, Lindamor, I must freely tell you, 
that I like both the Lady, and the Closet, much 
better than the Custom ; such sights as these are 
introducing among Ladies of furnishing such Kind 
of Closets : I know that Youth may in certain 
cases, excuse some of the Impertinencies 'tis wont 
to occasion ; And it is not strange to me, that 
Persons of the fairer Sex, should like, in all things 
about them, that handsomness for which they find 
themselves to be the most lik'd ; Nor would I 
forbid, ev'n such of them, as are not of a very high 
Quality, to have a retiring place so neatly adorn'd, 
as may invite them to be alone, and with-draw to 
it, to read or meditate, provided these Ornaments 
be not so costly, as to rob Charity, or so gawdy, 
as to distract the Devotion they should but accom- 
modate. And in case Circumstances should so 
consjDire, as that Youth and Quality should be 
attended by such a plentiful Fortune, as that after 

all, 



330 Occasional Reflections. 

all, that either Justice, Prudence, or Decency can 
challenge, there remains yet enough, both to re- 
lieve the Poor, and purchase Rarities themselves : 
I will not be so severe, as to condemn Persons so 
circumstanc'd, nor fall out with those that are able 
to reconcile Sumptuousness and Charity. But 
the number of such Ladies, especially so soon after 
a long civil War, must needs be but small, and 
I fear much inferiour to that of those, who will 
consider more what they see done before their 
Eyes, than they will the disparity of Circumstances 
betwixt their own Condition, and that of those 
they ^Emulate : And the greater appearance of 
Ingeniousness, as well as Innocence, there is in 
the practice I am disapproving, the more dan- 
gerous it is, and the more fit to be examined and 
decri'd. For as the old Serpent has variety of 
Wiles, so he fits them to the various tempers of 
the Persons he assays to work upon ; and when he 
meets with Ladies virtuously disposed, since he 
cannot quite eradicate their inclinations to the 
best part of Religion, Charity, he will at least 
blast and render them fruitless ; and he justly 
thinks, he has reach'd no small part of his end, if 
though he cannot seduce them to do ill, he can at 
least hinder them from doing good. And this he 
has of late attempted but too prosperously, by 
persuading us to take those for the standard and 

ex- 



Occasional Reflections. 331 

examples of our Expences, that making none of 
the score of Piety, have the more left for their 
Vanities and their Appetites, which they gratifie 
at such high rates, that those that think themselves 
hound to imitate them in those Excesses, that are 
misnam'd Gallantry, shall have as little ability, as 
the other have will, to apply any considerable part 
of their Estates to those Uses, which chiefly God 
granted them those Estates for ; and by that time, 
the Lady her self, and the House, and the Closet, 
are furnished with all the Ornaments that Vanity 
and Emulation call for, there is nothing left for 
Charity to dispose of, nay, perhaps not for Justice ; 
the Creditor being oftentimes turned back empty 
as well as the Beggar, if not also made a Beggar 
by ruinous delays. And greater fortunes, than 
most Ladies have, may be exhausted, by gratifying 
such an ambition, as that of a Closet, to whose 
Costliness nothing can put limits, till Discretion 
do : Custom it self having not yet regulated a piece 
of Vanity, which, as imposing as Custom is wont 
to be, it has not yet dar'd to enjoyn. 

Lino 7 , Me-thinks, Eusebias, you are somewhat 
forward to accuse those fair Creatures, that though 
they should want Innocence, would scarce want 
Advocates ; and you are to good a Casuist to 
ignore, that they are wont to alledge, that the 
Bravery you are so severe to, is no where expressly 

pro- 



332 Occasional Reflections. 

prohibited in the Scripture, and this unforbidden- 
ness they think sufficient to evince, that the 
Sumptuousness you so condemn, is not absolutely, 
and in its own nature, Sinful. 

JEuseb. I can readily believe, that Lindamor 
has Wit and Amorousness enough to make him 
find it more easie to defend fair Ladies, than to 
defend himself against them : And I know, 'tis 
said, that these sumptuous Closets, and other 
Vanities, are not simply unlawful in their own 
Nature ; but I know too, that divers things, not 
in their own Nature unlawful, may be made so by 
circumstances, and if so, then I fear, That that 
can be no other than ill, which makes a Man need- 
lessy disable himself to do good. The Apostle, 
that discountenanc'd Woman's wearing of Gold, 
or precious things upon their Bodies, w r ould sure 
have opposed their having more sumptuous Orna- 
ments upon their Walls : These cannot pray for 
us, but the poor and distressed, they keep us from 
relieving, may either successfully pray to God for 
us, or cry to him against us. The Scripture that 
represents Dives in Hell, without saying that he 
oppressed or defrauded any, gives no other account 
of his Doom, than that living at a high rate, and 
going richly dress'd, he neglected to relieve the 
starving poor. A few such Closets as this Ladies, 
might be easily enlarged, and contrived into an 

Hos- 



Occasional Reflections. 333 

Hospital : A small part of these Superfluities 
would relieve the necessities of many Families, and 
a liberal Heart might purchase Heaven at an easier 
rate, than the furniture of this Closet cost the 
Owner of it. Nor is this practice so unallied to a 
fault, as to escape a punishment even in this 
World ; these Courtiers of Applause being often- 
times reduced to live in want, even in the midst 
of a plentiful Fortune ; these costly trifles so en- 
grossing all that they can spare, that they must 
sometimes deny themselves things convenient, and 
perhaps almost necessary, to flaunt it out with 
those that are neither the one nor the other, and 
being frequently enough fain to immolate their 
own inclinations and desires, though perchance 
strong and innocent, to their Vanity. And those 
that have once found the happiness there is in 
making others happy, will think their Treasure 
better bestowed in feeding hungry Mouths, than 
idle Eyes : The costly Practice I am yet censur- 
ing, does not onely offend Charity, but starve it, 
by substracting from it that which should feed 
it, and enable it to act like it self. And for my 
part, I think, he that devises, and by his Example 
brings Credit to, a new Expensive way of Vanity, 
does really destroy more Poor, than if he usurped 
an Alms-house, or ruined an Hospital. And by 
the ill President he leaves, he takes the way to be 

un- 



334 Occasional Reflections. 

uncharitable, even after Death, and so do harm, 
when Misers and Usurers themselves are wont (by 
their Legacies) to do some good. To conclude, 
'tis no very Christian practice to disobey the Dic- 
tates of Piety, without having so much to plead 
for so doing, as the pretence of following the 
Dictates of Custom : And 'tis a great deal better 
to be without a gay Closet, than to be without 
Charity, which loveliest of Christian virtues, she 
must sure very much want, that will needlessly 
begin an new Example to give a bad one. 



REFLECTION X. 

Upon his seeing a Lark stoop to, and caught with, 

Day-nets. 

Eusebius, Lindamor. 

JEuseb. ' r^OOR Bird! thou wert just now so 
JL high upon the Wing, that the tir'd 
Gazers fear'd thou hadst lost thy self in Heaven, 
and in thy fatal stooping seems't to have brought 
us thence a Message, that so rellishes of that 
place, that I should be troubl'd to see thee so 
rudely entertain'd, if that Circumstance were not 
necessary to the Instructions of thy Message ; 
some Birds, you know, Lindamor, we usually be- 
guile 



Occasional Reflections, 335 

guile with Chaff, and others are generally drawn 
in by appropriated Baits, and by the Mouth, not 
the Eye. But the aspiring Lark seems compos'd 
of more sprightly, and refln'd Materials ; she is 
ever a Natural, though no Native, Persian, and 
the Sun makes not a cloudless Visit to our Hori- 
zon, which that grateful Creature gives not a wel- 
come to, both by Notes, which, could he hear 
them, he would think worthy of him, and by a 
flight as aspiring as if she meant he should hear 
them ; and, in a word, so conspicuous is this Crea- 
tures fondness of Light, that Fowlers have devis'd 
a way to catch her by it, and pervert it to her 
Ruine : For placing broken Looking-glasses upon 
a moveable Frame betwixt their Nets, the mrwary 
Bird, while she is gazing upon that glittering 
Light the Glass reflects, and sporting her self in 
those Beams, which derive a new Glory from their 
very being broken, heedlessly gives into the Reach 
of the surprizing Nets, which suddenly cover her, 
and which the Light it self kept her from seeing. 
The Devil is like this Fowler, Lindamor, and you, 
or I, had perhaps resembl'd the unhappy Lark, if 
sometimes Providence did not both graciously, 
and seasonably, interpose, and ev'n when we were 
come near enough to have been cover'd by the 
Nets, rescu'd us from them ; for it has ever been 
that old Serpent's Policy, and Practice, to take 

z the 



336 Occasional Reflections. 

the exactest measure of our Inclinations, that he 
may skilfully suit his Temptations to them ; well 
knowing, that that Dexterity gains him a Devil 
within us, that conspires with him without us, to 
make us Instances of that Truth which represents 
Things divided against themselves as ruinous. If 
therefore, the Tempter find by Experience, that 
you are indispos'd to be wrought upon by common 
Temptations, to forget the Practice of Religion; 
that you have Unconcern'dness enough not to 
be much distracted with the empty and Trifling 
Chaff, Youth is wont to be caught with, (which 
perhaps seldome employ any of your Thoughts so 
much as those of Scorn, and Pity) ; that the very 
Gain and solider Goods of this World (for which 
many thought wise Men lose those of the next) 
cannot make you so greedy, nor so fond of them, 
as he desires : If, I say, the Devil have suffici- 
ently observ'd how uneasie it were to intice you 
with common Baits, he will alter his Method 
strait, and attempt to catch you with Light. He 
knows as well as I do, that you have a Curiosity, 
or rather a Greediness of Knowledge, that is im- 
patient of being confin'd by any other Limits than 
those of Knowledge it self; and accordingly, sel- 
dome, or perhaps never disturbing or frightning 
you, he will let you freely sport your self about 
the glittering Intellectual Glass, Men call Philo- 
sophy, 



Occasional Reflections. 337 

sophy, and suffer you not onely to gaze upon all 
its pieces, and survey a pretty Number, but per- 
adventure, pry into more than one ; and among so 
numerous, and delighting Objects, I fear, that if 
you will frankly own what my own Guilt makes 
me suspect you of, you must confess, That he had 
made you to share your Time, that you should 
scarce have left yourself any for Heavenly Themes, 
and the Meditation of Death, (which consequently 
might have then surpris'd you, had it invaded you) 
if Providence had not mercifully snatch'd you out 
from between the Nets you were allur'd to, before 
you were quite involv'd in them ; and by Sickness, 
or else, by Means (in other cases) so unlikely, as 
outward Distractions, call'd your Thoughts home 
by driving them away from those enchanting Stu- 
dies, whose Light might much likelier have be- 
trai'd you into the Net, than have shew T n it you. 

Lind. Though I am not surpris'd to hear Euse- 
bius, yet I am glad to hear a Scholar talk at this 
rate, and believe with you, that many a one that 
was neither Crow, nor Wood-cock, has perish'd in 
this Snare ; and we have known but too many 
great Scholars, so intirely taken up with writing, 
and reading of Books, with learning this Science, 
and with teaching that, that by setting themselves 
such Tasks, as requir'd and imploi'd the whole 
Man, Death has undiscernedly stoll'n upon them, 

z 2 and 



338 Occasional Reflections. 

and unawares intruded into their Studies, where 
their restless Ambition to inrich the Mind never 
left them the leisure to prepare it, to leave the 
Body, but either made them surpris'd Instances 
of that sad (but true) Observation of Seneca, Ple- 
rosque in ipso Vitce apparatu Vita destituit, or else 
made their Condition like that of Archimedes, who 
was so busie in tracing his Circles, that he took no 
notice of that victorious Enemy that came to dis- 
patch him. 

Euseb. I allow, that 'tis the Innocence, as well 
as Pleasure of Knowledge, that deceives those 
Learned Men ; but they, as well as others, must 
remember, that ev'n the wholesomest Meats may 
be surfeited on, and there is nothing more un- 
healthy, than to feed very well, and do but very 
little Exercise. And I take it to be as true of 
the Intellectual, as the Material World, that 
it profits not a Man if he gain the whole World, 
and lose his own Soul.* Whatsoever therefore Phi- 
losophers do tell us, of a wise Man, that he is no 
where banish'd, because he is a Citizen of the 
World ; I must think a Christian every where an 
Exile, because he is a Citizen of the Heavenly 
Jerusalem, and but a Stranger and a Sojourner 
here. It was not absolutely in the capacity of the 
Father of Lies, that the Devil boasted, that the 
* S, Matt, xvi, 26. 

Earth 



Occasional Reflections. 339 

Earth was his Dominion ; for, as our Saviour him- 
self stil'd him, The Prince of this World* I find, 
that he has all things here so much at his Devo- 
tion, that there is no place that he cannot lay an 
Ambush in, since he can pervert ev'n Light it 
self, to hide his Snares. Let us, therefore, here- 
after endeavour still to stand upon our Guard, as 
remembring ourselves to be in an Enemy's Coun- 
try, where Distrust is the onely Mother of safety ; 
and since Providence has so graciously presented 
us a Lesson, our Books would not have taught us, 
against such a fondness of them, as is injurious to 
Piety, and dangerous to the Soul ; Let us justifie, 
better than this silly Lark has done, that saying of 
Solomon, Surely in vain the Net is spread in the 
sight of any Bird.-f Let not Philosophy any more 
take up our Life so, as not to leave us leisure to 
prepare for Death, and study a Science which 
shall most benefit us in another World, and which 
alone will do so there : No, we may visit Athens, 
but we should dwell at Jerusalem ; we may take 
some turns on Parnassus, but should more fre- 
quent Mount Calvary, and must never so busie 
ourselves about those many things, as to forget 
that Unum Necessarium, that good part which shall 
not be taken away from us.% 

* S. John xii. 31. ; xiv. 30. ; xvi. 11. f Prov. i. 17. 

% S. Luke x. 42. 

OCCA- 



OCCASIONAL 



REFLECTIONS 



The Last SECTION. 



Reflection I. 

Seeing a Child picking the Plums out of a piece of 
Cake his Mother had given him for his Breakfast. 

Eusebius, Lindamor. 




Euseb. t £L&-AA -iL-J2X) HIS Child is so much one 

in his humour, that despis- 
ing meer Bread, though 
never so nourishing and 
wholesome, his Mother is 
fain to disguise the Materials of it into Cake, out 
of a belief that the toothsome, would make the 
nutritive part go smoothly down. But this lick- 
erish Chit, I see, defeats her plot, and knows 
already how to nibble off the bait from the hook, 

and 



Occasional Reflections. 341 

and casting by the Meat, make his whole Meal of 
what was meant onely for Sauce, to give a Rellish 
to what he rejects for it. This puts me in mind 
of the unwelcome fate those Papers of mine, that 
treat of Devotion, have met with : For when I 
first was so unacquainted with the world, as to 
expect that Piety and Vertue were able, by their 
native charms, so much to endear my dress, as to 
win themselves adorers in a plain, or even a severe 
one ; I ventur'd some of them abroad, though not 
in Print, yet among my Acquaintance, in a careless 
Matron-like habit, in which I soon found they 
almost frighted most of those I had design'd them 
to work the quite contrary eifects on. But when 
my Acquaintedness with the Genius of the Age 
had sadly taught me, that I was to alter my 
Method ; that the Eloquence of Vertues Sermons 
was that which must attract an Auditory, and 
engage Attention to them ; and that those orders 
of hers, in which she employ'd not Rhetorick for 
her Secretary, could not be so much as listen'd to, 
much less obey'd, I endeavour' d to cloath Vertue, 
though not in a gawdy, in a Fashionable Habit, 
and devesting her not onely of her Sack-cloth, but 
her Blacks, where I saw she appear'd in them with 
Disadvantage, I endeavour'd to give her as much 
of the modern Ornaments of a fine Lady, as I could 
without danger of being accus'd to have dress'd 

her 



342 Occasional Reflections. 

her like a Curtizan. This Attempt having not 
prov'd so unsuccessful, but that many were pleas'd 
to assure me, I had not been unlucky in it, I spent 
some time in the self-denying Exercise of minding 
Words, and improving a Style, I hop'd to be able 
to improve to Virtue's service, and subduing my 
Inclinations to be fit to Teach, as I had done to 
Learn, her Precepts ; I some times, for her sake, 
tri'd my Pen in a smoother, and more florid style, 
than that which the nature of the Studies I was 
most addicted to, made the most familiar to me, 
flattering my self with a Belief, that since my 
Writings had usually the good fortune not to be 
ill approv'd, I might so happily mingle and inter- 
weave Instructions with Delight, as to necessitate 
my Readers to swallow both together, or at least 
bribe them by the latter to entertain the former. 

Lind. You have better luck, as well as better 
skill, than many others, if you find it not often to 
fare with the Fishers of Men as it did with those 
other Fishers, that first were honoured with that 
glorious Title, when they complained to our 
Saviour, that we have toiled all the night, and have 
taken nothing.* For I see that men are grown 
witty enough to elude what they cannot despise, 
and resemble the deaf Adder that stops her spi- 
ritual ears from harkening to the voice of Charm- 
* S. Luke v. 5. 

ers, 



Occasional Reflections. 343 

ers, be the Charmer never so cunning. And the 
best Reception that the moving'st Eloquence, 
that pleads for Piety, can obtain of them, is but 
such as may serve to make that applicable to the 
Preacher, which God once said to a Prophet, Lo 
thou art unto them as a very lovely song of one that 
hath a pleasant voice, and can play well upon an 
Instrument; For they hear thy words, but they do 
them not.* But the best is, that you serve a Mas- 
ter, that is as inclinable to reward, as able to dis- 
cern, Intentions, and does not make his Estimates 
by Events, but judges of our Performances, not 
by the Effects they produce, but the Affections 
they flow'd from, and the Ends they aim'd at. 

Euseb. The Disciple is not above his Master, nor 
the Servant above his Lord.f And therefore, Lind- 
amor, as I dare not repine at the unsuccessfulness 
of my Endeavours, so I dare think, that whilst it 
proceeds but from the Obstinacy of others, 'tis 
not likely to be imputed to me by Him that 
complain'd Himself, That all the day long he 
had stretch' d forth his hands to an unpersuadable 
and gain-saying people. \ Otherwise, I confess, I 
should not have much cause to be satisfi'd with 
the Return that all my Indeavours have hitherto 
brought me home. For I see that men can read 

* Ezek. xxxiii. 32. f S. Matt x. 24. 

J Is. Ixv. 2. ; Rom. x. 21. 



344 Occasional Reflections. 

a Book of Devotion as unconcern'dly as they do a 
Romance or a Play, in both of them culling out 
onely what they call Wit, and making no better 
use of it than either to exercise or improve their 
own. They hear the most pathetick Sermons, not 
as Christians but Oratours, and if in such Dis- 
courses they have been so just as to praise the 
Rhetorick, they think they may well be excus'd 
if they over-look the Divinity : In short, nothing 
but what gratifies their Fancy can leave any Im- 
pressions on their Memory, and that it self, if it 
tend to reform them, makes none on their Affec- 
tions. And some whose happier Pens allow them 
to do it far more justly than I can, do complain, 
That if a devout Book have not good store of witty 
passages, they will not mind it at all, and if it have, 
they will mind nothing else. 

So that, Lindamor, I should sometimes be dis- 
courag'd from prosecuting Endeavours, which, 
though they now and then succeed, are oft-times 
so unprosperous, if I did not think, with you, that 
they who labour to win Souls to God, are set on 
work by him, that having no need of our Perform- 
ances, seeks in our services but the opportunities 
of exercising his own Goodness. 



RE- 



REFLECTION II. 

Upon the sight of Sweet-meats, very artificially 
counterfeited in Wax. 

THE shape and colours of the best Sweet- 
meats of these kinds, are here so luckily 
represented by a skilful Hand, that Art seems to 
have design'd rather to rival Nature, than barely 
to imitate Her, and a Lover of Junkets that ap- 
proaches not too near to these, must have much 
quickness of sight, or but little of appetite, if such 
inviting Objects do not tempt him both to mistake 
and to desire them. But, though at this distance 
these alluring Sweet-meats appear very pleasing ; 
yet if one should be so unadvis'd as to endeavour 
to eat them, instead of enjoying them more fully 
by the taste than he did by the sight, he would 
both spoil and disfigure them, and perhaps be so 
near choaking himself, that he would more earn- 
estly wish them out of his mouth, than ever he 
wish'd them in it. 

There are some pleasures and conditions too in 
the world, which make so fine a shew at a dis- 
tance, that in those that gaze at them aloof off, 
they frequently beget envy at them, and wishes 
for them ; and yet he that calmly beholds them 
takes the best way of enjoying them : since that 

which 



346 Occasional Reflections. 

which whilst 'tis but aim'd at, is expected to be 
very satisfactory upon a nearer and fuller fruition, 
would be so far from proving so, and would so 
little be as sweet to the palate as specious to the 
eye, that it would not onely cease to afford them 
any delight, but would make them wish they had 
let those deluding Sweets alone, and would make 
attainments more uneasie and troublesome than 
even desire was. 



REFLECTION III. 

Upon the eating of Oysters. 

Eugenius, Lindamor. 

Eug. "TTTT'HILST every body else is commend- 
y y ing these Oysters, either with his 
Tongue or with his Teeth, so that one of the 
Company sticks not to say, that they are as much 
worth as if they contained each of them a Pear], 
you onely seem as unconcern'd a Spectator, as if 
you thought their proper use, like that of Flowers, 
were, rather to be looked on than to be eaten. 

Lind. I confess, Eugenius, that I found my self 
more inclinable to reflect on what you are doing, 
than to keep you company in it, and whilst I saw 
such persons so gustfully swallow these extoll'd 

Fishes, 



Occasional Reflections. 847 

Fishes, the sight led me to take more notice than 
perhaps you have done of the strange power of 
Education and Custom. 

Eug. And what, I pray you, has Custom to do 
with Oysters ? 

Lind. You will soon know that, if I tell you, 
that I was considering, on this occasion, how for- 
ward we are to think other Nations absurd or 
barbarous for such practices, that either the same, 
or little better, may be found unscrupled at among 
ourselves ; and I acknowledge it to be one of the 
chief advantages I account myself to have obtain'd 
by my Travels, that as I do not easily admire, so 
I am not forward to deride, the Practice of any 
People for being New, and am not apt to think, 
their Customs must be therefore worse than ours, 
because they widely differ from them. 

I could give you store of Instances to justifie 
this impartiality, but because the circumstances 
of eating and drinking are those which make men, 
with the greatest confidence, term other Nations 
Brutish and Barbarous, I will confine my self to 
some Examples of that nature. 

We impute it for a barbarous custom to many 
Nations of the Indians, that like Beasts they eat 
raw Flesh. And pray, how much is that worse 
than our eating raw Fish, as we do in eating these 
Oysters ? Nor is this a practice of the rude Vulgar 

onely 



348 Occasional Reflections, 

onely, but of the politest and nicest persons among 
us, such as Physicians, Divines, and even Ladies. 
And our way of eating seems much more barba- 
rous than theirs, since they are wont to kill before 
they eat, but we scruple not to devour Oysters 
alive, and kill them not with our Hands or Teeth, 
but with our Stomachs, where (for ought we 
know) they begin to be digested before they make 
an end of dying. Nay sometimes when we dip 
them in Vinegar, we may, for sauce to one bit, 
devour alive a schole of little Animals, which, 
whether they be Fishes or Worms, I am not so 
sure, as I am, that I have, by the help of conveni- 
ent Glasses, seen great numbers of them swim- 
ming up and down in less than a Sawcer full of 
Vinegar. 

We detest and despise some other Nations, 
for feeding upon Caterpillars, Grass-hoppers, and 
other Insects ; and others, for feeding upon Car- 
rion, and stinking food. 

And do not many of us do as bad, when we not 
onely eat, but extoll, rotten Cheese, whose Livid 
Colour sufficiently betrays its Putrefaction, and 
whose odious smell offends most mens Noses, and 
turns some mens Stomachs ? Nay, when this 
Cheese is grown to that high degree of rottenness 
that our critical palats like it best in, we then 
devour whole hundreds of Mites, which are really 

craw]- 



Occasional Reflections. 349 

crawling Insects, bred out of Putrefaction, and 
these too are so numerous and little, that our 
greediness makes us swallow many of them alive. 

Among the Savagest Barbarians we count the 
Cannabals, and as for those among them that kill 
men to eat them, their inhumane cruelty cannot 
be too much detested ; but to count them so bar- 
barous merely upon the score of feeding on man's 
flesh and bloud, is to forget that woman's milk, by 
which alone we feed our sucking Children, is, 
according to the received Opinion, but blanched 
Bloud ; and that Mummy is one of the usual 
Medicines commended and given by our Physicians 
for falls and bruises, and in other cases too. And 
if we plead that we use not Mummy for food, but 
Physick, the Indians may easily answer, that by 
our way of using man's flesh, we do oftentimes 
but protract sickness and pain, whereas they by 
theirs maintain their health and vigour. And 
there is no reason why it should be allowable to 
eat Broth, for instance, in a Consumption, and be 
condemnable to feed upon it to maintain health. 

But lastly, as the highest degree of Brutishness, 
our Travellers mention the practice of the Solda- 
nians at the Cape of Good hope, who not onely eat 
raw meat, but, if they be hungry, eat the guts 
and all of their Cattle, with the Dung in them. 
I w T ill not answer, that I know several among us, 

(and 



350 Occasional Reflections. 

(and perhaps some fair Ladies too) that to prevent 
the Scurvy and the Gout, drink their own or Boy's 
Urine : nor that women themselves do oftentimes 
take Parmacitty inwardly, though the Latin name 
(Sperma CetiJ sufficiently declare what excretion 
of a Whale it is (though perhaps mistakenly) be- 
lieved to be : nor yet that under the name of 
Album Gr cecum, Dogs dung is commonly given to 
Patients of all sorts and qualities against sore 
Throats : nor will I mention, that in Holland 'tis 
usual, as I have seen my self, to mingle Sheep's 
dung with their Cheeses, onely to give them a 
colour and a relish : But I will rather demand, 
how much less we do our selves, than what we 
abominate in those Savages, when we devour 
Oysters whole, guts, excrements, and all ; nay, 
when not for Physick, but only for Delicacies, 
our Courtiers and Ladies themselves are wont to 
make sawce for the bodies of Lobsters of that 
green stuff, which is indeed their Dung : And to 
these I could add other Examples, if I were not 
afraid to divert you too long from so much plea- 
sure as the Company seems to take in eating raw 
Fish. 

Eug. You put me in mind of a fancy of your 
Friend Mr. Boyle, who was saying, that he had 
thoughts of making a short Romantic story, where 
the Scene should be laid in some Island of the 

South- 



Occasional Reflections. 851 

Southern Ocean, govern'd by some such rational 
Laws and Customs as those of Utopia or the New 
Atlantis, and in this Country he would introduce 
an Observing Native, that upon his return home 
from his Travels made in Europe, should give an 
account of our Countries and manners, under 
feign'd Names, and frequently intimate in his 
Relations, (or in his Answers to Questions that 
should be made him) the reasons of his wondring 
to find our Customs so extravagant and differing 
from those of his Country. For your Friend 
imagin'd, that by such a way of proposing many 
of our practices, we should our selves be brought 
unawares to condemn, or perhaps laugh at them, 
and should at least cease to wonder to find other 
Nations think them as extravagant, as we think 
the manners of the Dutch and Spaniards, as they 
are represented in our Travellers Books. 

Lind. I dislike not the project, and wish it 
were prosecuted by some Body, that being impar- 
tial were more a friend to Fables. For when I 
consider, that the name of Barbarian was given by 
the two Noblest Peoples of the Earth, the Greeks 
and Romans, not onely to all the rest of the World, 
but to one another, though both those Nations 
were highly civiliz'd, and the courtly Persians, 
and other voluptuous Asiatichs, were perhaps no 
less so than they ; I doubt that most Nations in 

a a stile- 



352 Occasional Reflections. 

stileing one anothers Manners extravagant and 
absurd, are guided more by Education and Parti- 
ality than Reason, and that we laugh at many 
Customs of Strangers onely because we never were 
bred to them, and prise many of our own onely 
because we never consider'd them. And we may 
well believe that Custom has much a larger Empire 
than men seem to be aware of, since whole Nations 
are wholly swai'd by it, that do not reckon them- 
selves among its Subjects, nor so much as dream 
that they are so. 



REFLECTION IV. 

Upon a Lanthorn and Candle carried by, on a 
windy night. 

AS there are few Controversies more im- 
portant, so there are not many, that have 
been more curiously and warmly disputed, than 
the Question, Whether a publick or a private life 
be preferrable ? But perhaps this may be much of 
the nature of the other Question, Whether a 
marri'd life or a single ought rather to be chosen ? 
that being best determinable by the Circumstances 
of particular cases. For though indefinitely speak- 
ing, one of the two may have advantages above the 
other, yet they are not so great, but that special 

Cir- 



Occasional Reflections. 353 

Circumstances may make either of them the more 
eligible to particular persons. They that find 
themselves furnish'd with Abilities to serve their 
Generation in a publick capacity, and Vertue great 
enough to resist the Temptations, to which such a 
condition is usually expos'd, may not onely be 
allow'd to embrace such an Employment, but 
oblig'd to seek it. But he whose parts are too 
mean to qualifie him to govern others, and perhaps 
to enable him to govern himself, or manage his 
own private Concerns, or whose Graces are so 
weak, that 'tis less to his Vertues or to his ability 
of resisting, than to his care of shunning the occa- 
sions of sin, that he ows his escaping the Guilt of 
it, had better deny himself some opportunities of 
doing Good, than expose himself to probable 
Temptations. For there is such a kind of dif- 
ference betwixt Vertue shaded by a private, and 
shining forth in a publick life, as there is betwixt 
a Candle carri'd aloft in the open air, and inclosed 
in a Lanthorn ; in the former place it gives more 
light, but in the latter 'tis in less danger to be 
blown out. 



RE- 

a a 2 



REFLECTION V. 

Upon the first Audience of the Russian Extraordi- 
nary Embassadour, at which he made his 
Emperour's Presents. 

I SEE the general Expectation that there will 
be here this night a Magnificent Appearance, 
has produc'd one. And as it often happens in 
publick Shews, that the chief part of them is made 
by those that come to see them : so here, besides 
them whose Duty obliges them to attend at the 
Solemnity, there is a greater concourse of fine 
people of either Sex, than any thing of this na- 
ture has for these many years occasion'd. And not 
onely many of the Ladies wear in their Ribbands 
little less vivid colours, than those of their faces, 
and are set out with Jewels almost as sparkling as 
their Eyes, (which yet the Courtiers think were 
able to warm the Russian hearts, though all the 
Ice and Snow of their Country guarded them) but 
the Men themselves are many of them as finely 
and as richly dress'd, as if even they came as well 
to be seen as to see. And if the Ebmassadour be, 
what a man of his Employment should be, (and 
what some say he is) a Person acquainted with 
the Manners of Men, he cannot but know, That 
we, as others Nations, value our own Fashions 
enough, to look upon Men disguis'd by the Rus- 
sian 



Occasional Reflections. 355 

sian dress, as little better than Anticks, if not as 
some new kind of Northern Animals. But for all 
this Gazing throng of Gawdy spectators, that were 
able to put an ordinary Stranger out of Counte- 
nance, to appear in a Habit differing from theirs : 
the Embasadour, and those that come along with 
him, think it not fit to decline the Russian habit 
or Ceremonies, for the English, but to keep to the 
Ceremonies us'd in Muscovy, as strictly as if the 
Monarch of it that sent them hither saw them 
here ; and. are not discourag'd from this Manly 
proceeding, by seeing themselves stared at for it 
by a number of Gawdy spectators, that w r ear 
Cloaths, and use Ceremonies, so differing from 
theirs. But* whatever those mav think of the 
Embassadour, that are wont to estimate Men by 
the fashionableness of their Cloaths •; yet the 
Wiser and more Intelligent do not blame him, for 
refusing to disparage the Fashions of his own peo- 
ple, by appearing asham'd of them ; but, do rather 
think it prudent in him, to prefer the pleasing of 
his Master, and his own Country -men, before the 
gratifying of Strangers, since 'tis not here, but at 
home, that he expects the recompence of his Be- 
haviour, and Embassy. 

Thus, when a Christian, who belongs to a Celes- 
tial King, and whose Citizen-ship is in Heaven ,f 
* Ed. 2. " And." t Phil, iii, 20. 

being 



356 Occasional Reflections. 

being but a Stranger upon Earth, converses among 
the Men of the World, though in Matters indif- 
ferent, there is ofttimes required by Prudence, as 
much of Compliance as is allow'd by Innocence ; 
yet, when there happens an Occasion, wherein he 
cannot comply with the deprav'd Customs of those 
among whom he Lives, without disobeying Him 
for whom he Lives, and whose Servant he is, or 
doing something that would derogate from the 
Dignity of a Person related to such a Master, he 
will then less consider what may be thought of 
him by a Multitude, than what Account he is to 
render to him, who has forbidden Men to follow a 
Multitude to do Evil. And, as he knows, That his 
reward would be much less than he reckons upon, 
if it were a thing to be receiv'd on Earth, not in 
Heaven: So, how strange and unfashionable so- 
ever his Conformity to the Orders of his own So- 
veraign may appear, he chuses rather to displease 
Men than God, and acts, as both seeing, and being 
seen by, Him that is Invisible. 



A Continuation of the Discourse. 

AND this ought to be more easie to him, than 
_ their Singularity is to the Russians, I have 
been mentioning ; for whereas these, if they be 
knowing, and impartial, refuse our Modes and 

Rites, 



Occasional Reflections, 357 

Rites, not because they are worse, but onely be- 
cause they are other than those of their Country ; 
he refuses to conform to the forbidden fashions of 
this World, not for their being different from 
those of the Kingdome he belongs to, but for their 
being bad, and condemned by Him that cannot err : 
Whereas, of the opposite practices, the same in- 
fallible Judge pronounces by the mouth of a Per- 
son by him inspir'd, that these are the good things, 
and the profitable unto Men.* And whereas, these 
Strangers see nothing in this magnificent As- 
sembly, whose Fashions they decline, fit to be 
despised, but see some Persons in it, to whom 
they pay a great respect, and who deserve it 
upon another account, than that of their wearing 
Crowns ; those that are Loyal to Virtue, have 
cause to look upon those they refuse to be like, 
with a noble, and just Indignation, as Persons 
that have degraded themselves, and by unworthy 
Practices blemish'd, and almost forfeited, the Dig- 
nity of their Nature, and the nobler Title of 
Christians. And, whereas these Muscovites are 
morally certain, that we shall never prefer their 
Fashions to our own ; the Christian has as great 
an assurance, that those, whose Practices he dis- 
sents from, will one day repent, that theirs dis- 
sented from his, and will wish they had imitated 

* Titus iii. 8. 

what 



358 Occasional Reflections. 

what they now seem to scorn. And however, 
when he shall come to the celestial City he be- 
longs to, he will be in no danger to be derided for 
the sake of Piety, since those, that deride Piety, 
will not be admitted there. And as these Russians 
could not take a better way than that of not sneak- 
ing, to avoid the having their Rites and Persons 
undervalu'd; so for a Christian, not to blush, at 
his unfashionablest Practices, seems the hope- 
fullest way to keep them and him from being 
scorn'd, especially with those, who having them- 
selves no Quality better than Confidence, value it 
most in others. And sure it were a very unlikely 
way to keep others from despising the Customs of 
the Heavenly Jerusalem, for him that belongs to it 
to appear asham'd of them himself. Nor have pious 
Persons cause to be out of Countenance, at the 
singularity ev'n of a strictly virtuous Deportment, 
since, being (as the Scripture tells us such Men 
in general axe) fellow Citizens with the Saints and 
Domesticks of God,* they cannot justly be blam'd, 
if they aspire to be as like as they can here, to 
those, whom they desire and hope to be perfectly 
like hereafter. And if the Angels (as the Scrip- 
ture in several places seems to intimate) are wit- 
nesses of our Actions, the smallest number of 
unfashionable good Men, may, upon that score, 

* Eph. ii. 19, 

say 



Occasional Reflections. 359 

say to one another, as the Prophet did to his 
Servant, upon the account of the Heavenly Host 
that surrounded him, Fear not, for they that be with 
us are more than they that be with them* And 
the approbation of these illuminated, happy, and 
glorious Spirits, is sure more considerable than 
that of mortal, and, which is worse, of sensual 
Men, whether we consider their Number, or their 
Judgments* And however, the Day will come, 
when those that despise his Singularity, will envy 
his Happiness ; one welcoming smile from Christ 
will make him amends for all the scornful smiles of 
Sinful men ; And the sentence of Absolution, and 
Bliss, solemnly pronounc'd before God, Angels, and 
Men, will not onely recompence him forthe World's 
Disesteem, but shew that he did not deserve it. 



REFLECTION VI. 

Upon the sight of Roses and Tulips growing near 
one another. 

'ft ^IS so uncommon a thing to see Tulips last 
§ till Roses come to be blown, that the seeing 
them in this Garden grow together, as it deserves 
my notice, so methinks it should suggest to me 
some Reflection or other on it. And perhaps it 
* 2 Kings vi. 16. 

may 



360 Occasional Reflections. 

may not be an improper one, to compare the dif- 
ference betwixt these two kinds of Flowers, to 
the disparity which I have often observ'd betwixt 
the Fates of those young Ladies, that are onely 
very handsome, and that have a less degree of 
Beauty recompenc'd by the Accession of Wit, 
Discretion, and Virtue : For Tulips, whil'st they 
are fresh, do indeed by the Lustre, and Vivid- 
ness, of their Colours, more delight the Eye than 
Roses ; but then they do not alone quickly fade, 
but as soon as they have lost that freshness, and 
gawdiness, that solely indear'd them, they degene- 
rate into things not onely undesirable, but dis- 
tastful ; whereas Roses, besides the moderate 
Beauty they disclose to the Eye, (which is suffi- 
cient to please, though not to charm it) do not 
onely keep their Colour longer than Tulips, but 
when that decays, retain a perfum'd Odour, and 
divers useful Qualities, and Virtues, that survive 
the Spring, and recommend them all the Year. 
Thus those unadvis'd young Ladies, that because 
Nature has given them Beauty enough, despise all 
other Qualities, and ev'n that regular Diet which 
is ordinarily requisite to make Beauty it self last- 
ing, not onely are wont to decay betimes, but as 
soon as they have lost that Youthful freshness, 
that alone endear'd them, quickly pass from being 
Objects of Wonder, and Love, to be so of Pity, 

if 



Occasional Reflections. 361 

if not of Scorn ; Whereas those that were as solli- 
citous to enrich their Minds, as to adorn their 
Faces, may not onely with a mediocrity of Beauty 
be very desirable whil'st that lasts, but notwith- 
standing the recess of that, and Youth, may, by 
the fragrancy of their Reputation, and those Vir- 
tues and Ornaments of the Mind, that Time do's 
but improve, be always sufficiently endear'd to 
those that have merit enough to discern, and value, 
such Excellencies ; and whose Esteem and Friend- 
ship is alone worth their being concern'd for. In a 
word, they prove the happiest, as well as they are the 
wisest, Ladies, that whil'st they possess the desira- 
ble Qualities that Youth is wont to give, neglect 
not the acquist of those that Age cannot take away. 



REFLECTION VII, 

(Taken out of the 2nd Book of the * Martyrdom 

of Theodora, and tunrd into an Occasional 

Meditation.) 

Upon the sight of a Branch of Corral among a great 
Prince s Collection of Curiosities. 



T 



HE present and future condition of a Chris- 
tian, especially of a Martyr, is not ill repre- 

* An unpublished Piece of the Author's. (Published by him 
in 1687- Ed.) 

sented 



362 Occasional Reflections. 

sented by what we take notice of in Corral ; for 
whilst that Shrub yet lives, and remains fastned 
to its native earth or soil, it grows in an obscure 
Region of the world, and is perpetually surrounded, 
and over-flown, by the brackish and unpleasant 
waters of the Sea, and oftentimes expos'd to the 
irregular agitations of its waves. Besides, the 
substance of this Plant (as those who should know 
inform us) is but soft and tender under water, and 
its colour but sad and unlively : nor is it, like the 
Tulip or the Rose-bush, adorn'd with any pleasant 
verdure, and much less does it flourish with gawdy 
colours. And whilst it remains under water, the 
excellency of it does so little disclose it self, that 
men sail over it without suspecting or dreaming 
they have any thing of precious under their feet ; 
and by the Fishes, in whose Region, or rather Ele- 
ment, it grows, 'tis pass'd by wholly unregarded : 
But when this unheeded Corral comes to be torn 
off from its root, andpluck'd out of his soil, and so 
is kill'd in the capacity of a Plant, it then exchanges 
the dark and unquiet place it was confin'd to for a 
more elevated and lightsome Region ; and instead 
of sharing the fate of common Shrubs and Flowers, 
first to degenerate into fading colours and offensive 
smells, and then to perish, either by rottenness or 
fire, our Corral, by the violence offer'd to it, ac- 
quires a delightful redness, together with a solidity 

and 



Occasional Reflections. 363 

and a durableness, that makes it a thing so lovely 
and immortal, that it serves for an Ornament, for 
the Cabinets of the Curious ; and what stupid 
Fishes do not at all regard, those nobler Creatures, 
Men, do so highly prise, that oftentimes it finds 
place even among the Rarities of Princes. 

Thus, a true Christian, whilst he is yet confin'd 
to the Region of the Animal Life, lives oftentimes 
in an obscure and low condition, and far from that 
prosperous state wherein the world's Favourites 
are wont to flourish ; he is almost perpetually ex- 
pos'd to pressures and afflictions, and either most 
men consider him not at all, or those that look at his 
out-side onely are apt to despise him because it is 
so homely. And he is not onely in such a (seem- 
ingly forlorn) condition, as made the Psalmist com- 
plain of himself, that all the waves pass' d over him ;* 
but (like those Plants of Corral, that, not growing 
so near the shoar, are constantly eover'd with water, 
as well as sometimes disorder'd by storms) the ca- 
lamities that do, as it w T ere, over-whelm him, are 
never altogether remov'd, even in the intervals of 
those tempestuous Fits which increase his Dis- 
tresses : But when the violence of sickness, or the 
fury of a Persecutor shall have taken away his life, 
he must then be translated into a higher and 
happier Region, Afflictions and Distresses will be 

* Ps, xlii. 7> 

all 



36i Occasional Reflections. 

all left behind. And when the sensual Idolizers 
of their Bodies shall be condemn'd to have those 
as loathsome as were their Minds, and as restless 
as their guilty Consciences, His Body will obtain 
new and glorious Qualities like that of his Re- 
deemer, and his Soul shall find no less happy a 
Transfiguration, the mortal part will be swallowed 
up of life,* that perfection which is hut in part shall 
be done away.f And these newly acquir'd Excel- 
lencies of the whole man, will never after vanish 
or decay. And he that liv'd unregarded by the 
stupid Inhabitants of the earth, shall be joyfully 
welcom'd into the best society of Celestial Spirits, 
and, what is infinitely more, grbe aciously wel- 
com'd and dignifi'd by the Son of God himself. 
Men should not therefore, by a Christians present 
state, take their measures of his future fate, but 
rather should remember that he who said of such, 
They shall be mine in the day when I make up 
my% special treasures, is one whose Estimate of 
Persons and Conditions we may safely rely upon, 
since he is able to make any of them infallibly 
such as he pleases to pronounce them, and con- 
sequently we may look upon the constant Chris- 
tian's differing condition, with his that said, We 
are now the Sons of God, and it does not (indeed) 
yet appear what we shall be, but we know that when 

* 1 Cor. xiii. 10. f 2 Cor. v. 4. to Qvnrbv. % Mai. iii. 17, Segullah. 

he 



Occasional Reflections. 365 

he shall appear, we shall be like HIM;* who 
would be like himself alone, did not his goodness 
vouchsafe to exalt those that love him, to a like- 
ness, which makes them very unlike the gloriousest 
things we here admire, by incomparably trans- 
cending them. 



REFLFCTION VIII. 

Upon the sight of the effects of a Burning-glass. 

IT is a fault incident to many good men, to be 
too much indispos'd to entertain the Precepts 
of Vertue, as such excellent things deserve, in case 
those that teach them do not practise them. There 
are too many that do not think themselves oblig'd 
to take even the wholesomest advice from those, 
whom they see more careful to give it others, than 
to follow it themselves* And some of them are so 
nice, that they will scarce read a Book of Devotion, 
unless it come, like that St. John eat in the Apo- 
calypse,^ from the hand of an Angel. But for 
my part, though I hope I both value and desire 
Religious Preachers as much as the rest of my 
Brethren, yet I think it would be much to the 
injury of Scripture and of Reason, if we should 

* 1 S John iii. 2. f Rev. x, 10. 

suffer 



366 Occasional Reflections. 

suffer the personal faults of men to keep them from 
doing that good, their nature fits them for. The 
Etymology of the Gospel importing its being wel- 
come news, 'tis pity that any one that teaches it 
should not have a title to the Character David gave 
Ahimaaz, of whom he said, that he is a good man, 
and brings good tidings. * But my desirousness 
of piety in a Preacher is more for others sake than 
mine. For I know not why Truth, which is an 
intellectual thing, should lose its nature by any 
moral vitiousness in the Proposer. I know there 
is something extraordinary in the case of Noah, 
who awoke from his Wine and immediately pro- 
phesied, and yet the Event verifi'd his Predictions. 
Our Saviour instructing his Disciples about the 
Scribes and Pharisees, who sate in Moses's Chair, 
at the same time commands them to conform to 
their Doctrine, when he forbids them to imitate 
their Example. The Wise-men did not the less 
find Christ at Bethlehem, though the Priests and 
Pharisees sent them without accompanying them 
thither. And the Assyrian General was cured of 
his Leprosie by following the Prophet's prescrip- 
tion convey'd him by that Gehazi, who, by his 
unworthy carriage in that business, transplanted 
(if I may so speak) that foul Disease into himself 
and his posterity. I will therefore consider Ser- 

* 2 Sam. xviii. 27. 

mons 



Occasional Reflections. 367 

mons more than Preachers : For as in a Burning- 
glass, though the Sun-beams do but illustrate, not 
heat, it in their passage, they may yet, by its 
assistance, kindle subjects that are more disposed 
to receive their action : So those very Truths and 
Notions of a learned Preacher, which do but 
enlighten him, may inflame his Hearers, and kindle 
in their hearts the love of God. And as if a 
Perfume be set on fire by the Beams projected 
through a Burning-glass (which they do not so 
much as warm in their passage) the Scent is no less 
odoriferous and grateful, than if it had been pro- 
duc'd by an actually burning coal. So neither is 
that Devotion which is kindled by the Eloquence 
of an indevout Preacher, any whit the less accept- 
able to God for their not being themselves aifected 
with the Zeal they beget in others. And what 
the Book of Kings relates of Elishas Bones,* con- 
tains a far greater Miracle in the Historical, than 
in the Allegorical sense, in which 'tis no such 
wonder to see a man rais'd to life by a dead 
Prophet. 

* 2 Kings xiiL 21. 



Bb RE- 



REFLECTION IX. 

Upon the finding a Horse-shoe in the High-way. 

THE common people of this Country have a 
Tradition, that 'tis a lucky thing to find a 
Horse-shoe. And though 'twas to make my self 
merry with this fond conceit of the superstitious 
Vulgar, I stoop'd to take this up ; yet now I 
observe in it a Circumstance that may, for ought 
I know, somewhat justifie the Tradition. For I 
take notice, that though Horse-shoes are by 
travelling worn out, yet if they had a sense of 
their own condition, it might afford them some 
consolation in it, that the same Journeys that 
waste them make them both useful and bright. 
Whereas, though the Horse-shoe I have taken up 
have not been consum'd upon the account of 
travelling, it has been eaten up by rust, which 
wastes it as well as Attrition would have done, but 
does not give it the lustre it would have receiv'd 
from that. I meet with many, who, very unmind- 
ful that He who* was justly styl'd the Wise-man, 
whose counsel it was, that what ever our hand finds 
to do, we should do it with all our might, 8fc.*\ make 
it the main business of their life merely to lengthen 
it ; that are far more sollicitous to live long, than 
* Eccles. ix, 10. f So all Eds. Read, perhaps, " that he was." 

well, 



Occasional Reflections. 369 

well, and would not undergo the least labour, or 
endure the least hardship, to do the greatest Good, 
but had rather lose an hundred opportunities of 
serving God, or obliging Men, than one Enter- 
tainment, or an hours sleep, and all this under the 
pretence of minding their Health, and complying 
with the Dictates of Self-preservation. But I 
have often observ'd too, that ev'n these jolly Peo- 
ple that seldome have a serious Thought, but how 
to avoid serious Imployments, may, by making 
their whole Lives a Succession of Divertisements, 
or rather a constant Diversion from the true end 
of them, make their Lives indeed thereby useless, 
but not at all immortal. And truly, Feavers, 
Plurisies, and other acute Diseases, that are home- 
bred, besides those numerous fatal ones that are 
caught by Contagion, and a multitude of Casual- 
ties, do cut off so many before they reach old Age, 
in comparison of those, that the Diligence, and 
Industry, impos'd by Religion, or Curiosity, 
destroy, that I think so great a fear of using the 
Body for the interests of the Soul, and of him to 
whom we owe both, do's very little become his 
Disciples, who said, That 'twas his Meat to do the 
Will of God that sent him, and to accomplish his 
Work.* The trouble of Thirsting, and Sweating, 
and Undressing, would to an ingenious Man be 

* S. John iv. 34, 

b b 2 but 



370 Occasional Reflections. 

but just recompenc'd by the bare pleasures of 
Eating, and Drinking, and Sleeping : to confine an 
honest and inquisitive Person from those, which 
he looks upon as the almost onely Manly employ- 
ments, the exercise of Virtue, and the pursuit of 
Knowledge, by telling him, that such a forbearance 
may protract his Life, is, to promise a thing upon 
a condition that destroys the end and use of it ; 
and he will look upon it, as if you should offer him 
a Horse, provided he will not ride him, or a Per- 
spective-glass, upon condition he shall not draw it 
out, for fear the Air should, as it sometimes do's, 
impair the Glasses. A Heaven-born Soul would 
scarce think it worth while to stay here below, if 
its work must be, not to imploy the Body, but to 
tend it. Those that are so unreasonably afraid to 
spend their Spirits, are in some regards less ex- 
cusable than Misers themselves ; for though both 
hoard up things that cannot be better injoy'd than 
by being parted with, the chief uses for which they 
were intrusted with them ; yet in this, those I 
blame are more censurable than the Covetous 
themselves, since these, by their Niggardliness, can 
avoid spending their Money, but the others, by 
their Laziness, cannot avoid the Consumption of 
their time. I know a Man may be Prodigal of 
himself, as well as his Estate, and that both those 
Profusions are faults, and therefore fit to be 

de- 



Occasional Reflections. 371 

declin'd. But if I could not shun both the Ex- 
tremes, certainly, since we all must Dye, and the 
question is not whether or no w r e will Live for 
ever, (for the most that can be hop'd for, is not to 
be priviledg'd from Death, but onely to be longer 
repriv'd) but whether we will rather indeavour to 
lead a Life, mean, and unprofitable, a few more 
days, or a glorious Life, for a somewhat less 
number of them ? I should rather chuse to spend 
my Life quickly, than uselessly ; for he that lays 
out himself for Eternity, if he lose any Portion 
of his time upon that account, is the sooner put 
into possession of an Inexhaustible stock of it ; 
whereas those, who, that they may Live long, 
meanly forgo the ends of Living, and seek, by La- 
ziness, to protract an insignificant stay on Earth, 
w r ould, should they reach their Aim, add rather 
to their Years than to their Life. 



REFLECTION X. 

Upon the Shop of an ugly Painter rarely well stord 
with Pictures, of very handsome Ladies** 

Genorio, Lindamor, Eusebius. 

Genor. " TERE is a deceitful Shop of Beauty, 
1 1 where many that come but to won- 

* At the Hague. 

der, 



372 Occasional Reflections. 

der, meet with Love, and ev'n when they buy not 
what they like, pay their Hearts for it ; the Shop 
being so well furnish'd, that Beauty seems here to 
have assum'd all the variety of Features, and 
Complexions, she can be dress'd in, and so exqui- 
sitly to have fitted all Gazers, with proportionate 
and attractive Objects, that nothing but an abso- 
lute Incapability of Love, is here able to protect 
them from that Passion, which, not to resent 
among so many inspiring Wonders, were one. If 
in these Faces, the Originals equal the Transcripts, 
if Art have not flatter'd Nature, and attempted 
more to instruct than imitate her ; and if the 
Painter have not elected, rather to have his Pieces 
lik'd, than like, here are Apologies for Love, that 
can procure it, not onely Pardons, but Proselites. 
I must (in that case) add, that there are more Suns 
than one, whose Brightness, ev'n by Reflection, 
can dazle ; here are Princesses more illustrious 
for the Blood that lightens in their Cheeks, than 
for that which runs in their Veins, and who, like 
victorious Monarchs, can conquer at a distance, 
and captivate by Proxie. 

Euseb. I fear, Genorio, that you are so trans- 
ported with your Text, that you will quite forget 
(if ever you intended it) to make a Homily upon 
it : For you talk at such a rate, as if you were 
about to lose, to the Pictures of Ladies, the liberty, 

your 



Occasional Reflections. 373 

your Friend Mr. Boyle would be thought to have 
ever defended against their Originals, and fanci'd, 
that it might add to the other Resemblances you 
so admire betwixt them, if both of them were 
made Enemies to seriousness. 

Lind. I presume, Genorio will willingly allow 
me, to serve him at this turn ; for whether or no 
he meant us a Reflection, some charms or other 
he has met with in these Pictures, seem to have 
so arrested his Thoughts, as well as his Looks, that 
we shall not have them hastily deliver'd from so 
pleasing a Captivity ; and the Knowledge I alone, 
of us three, have of the Drawer of these Pictures, 
supplies me with a Circumstance, without which, 
I should not, when Eusebius is by, offer at an Oc- 
casional Meditation: But upon this advantage, I 
shall venture to tell you, That the thing I was 
considering, was, that though the Limner have 
drawn some Pieces, as handsome as Lovers think, 
or wish their Mistresses, and some (as they tell 
me) so like, that an actual Confrontation of the 
Artist's works, and Nature's, would scarce distin- 
guish them, (since the former would appear to 
differ from the later, but in that silence, which 
the laters admiration, to see themselves so per- 
fectly represented, would impose) yet is the Painter 
himfelf so deformed a Creature, that he might draw 
a lovelier Face ev'n than any here, by drawing one 

per- 



374 Occasional Reflections. 

perfectly unlike his own. Alas, this discloses the 
difference there may be betwixt the being able to 
write fine Characters of Virtue, and the possessing 
of it. How ridiculous should I esteem this Lim- 
ner, if with all his* ugliness, he should esteem 
himself handsome, because his Pencil can draw 
Faces that are so ! As absurd were it for us, to 
grow proud of our devout Composures, and fancy 
Piety ours, because our Discourses can possibly 
mainour others of it. The Devil sometimes do's 
unmolestedly suffer us to write well, if he can but 
persuade us we need do no more, and that good 
Pens may dispense us from good Actions. Our 
Paper-wars against Vices, are oftentimes like 
Alexander s, against the Neighbouring Nations, 
not out of Hatred, but Glory, not to Extirpate, 
but to Conquer them, and manifest to the World 
the sufficiency of our Parts, by a Victory, after 
which, we often treat the vanquish' d Enemy with 
greater Courtesie, than those whose Quarrel we 
undertook. Discourses against Vices, may be as 
well indited by Vanity, as by Zeal, and meant to 
express Wit, not persuade Piety. And if (as it 
chanceth but too frequently) we grow proud of 
them, we do, like Witches turning Exorcists, 
onely comply with Satan to cast out the Devil. 
Euseb. To second your pious Reflection, Lind- 
* Ed. 1 and the folio. " this ugliness." 

amor. 



Occasional Reflections. 375 

amor, with some thoughts suitable to my Pro- 
fession, I will add, that in the case you put, it 
happens to us as it once did to Gideon* who, of 
the spoils of God and Israels conquered Enemies, 
made an Idol, which prov'd, in the end, his, and 
his houses Snare. 'Twas a most instructive Check, 
and divine admonition, that our Saviour gave his 
Apostles, when, in the account they brought him 
of their Embassy, they joyfully related their ex- 
cercis'd power, of dispossessing Devils ; Notwith- 
standing (answer'd Christ) in this rejoice not, that 
Spirits are subject to you, but rather rejoice that 
your names are written in Heavenr\ In effect, 
though Judas were one of the Persons, invested 
with this miraculous power of casting Devils out 
of others, yet we read that Satan afterwards en- 
ter d into Judas, and that it had been good for him, 
that he had never been born.% And though as Solo- 
mon tells us, He that winneth Souls, is wise,§ yet it 
is he only that shall do, as well as teach, the Com- 
mandments that shall be caWd great in the King- 
dom of Heaven. \ | And the Judge himself informing 
us, that, at the worlds last day, many will plead 
their having in his name not only prophesy "d or 
preactid, but cast out Devils, ^f and shall yet be 

* Judges viii. 24, 25, 26, &c f S. Luke x. 17. 

% S. Matt. xxvi. 24. § Prov. xl 30. 

li S. Matt. v. 19. % S. Mat vii. 22. 23. 

dis- 



376 Occasional Reflections. 

disclaim'*! by him ; sufficiently intimates, that 'tis 
as possible, as unavailable, to do many wonderful 
works (for Religion) and to be workers of Iniquity. 
The true Christian should, Lindamor, be willing 
to impart any useful Discoveries that God shall 
please to vouchsafe him ; but he will ever consider 
the taking'st Notions he can frame of vertue, 
more as Engagements to it, than Arguments of it ; 
and since there is not any thing in which Charity 
ought more to begin at home than in devout In- 
structions, he will endeavour to make himself as 
much Piety's Votary, as Advocate ; to imitate 
those truly JVisemen, that as they inform'd those 
of Jerusalem, of the Star they had seen in the 
East, did themselves follow it, till it brought them 
unto Christ ; to entitle himself to that of our 
Saviour, A good man, out of the good treasure of his 
heart, brings forth good things;* and (finally) to 
take his Celebrations of vertue from his Experience, 
not his Fancy ; as Nurses first feed themselves, to 
nourish their sucking Infants, to whom they give 
no meat, which they have not in their own Breasts 
first digested into Milk, lest (like the Carpenters 
thattoyl'd to build the Ark to save Noah from the 
Deluge, themselves perisht in,) when he has preach' d 
to others, himself should prove a Cast-away. \ 

* S. Luke vi. 45. f 1 Cor. ix. 27. 

A Con- 



A Continuation of the Discourse. 

Genor. P URE, Gentlemen, tis a happy thing 
K_/ to be able to convert the meanest 
things to the noblest uses, and make whatever one 
pleases, subservient to Piety, by skilfully imploy- 
ing ev'n slight and unpromising Occasions, to re- 
present her, with the Advantages of a vary'd and 
surprizing Dress, whereby you may procure that 
Vertue lovers, and your selves friends : For her 
Votarie's are so ingenuous and disintress'd in their 
Amours, that they have as well a kindness for 
their Rivals, as their Mistress. 

Lind. I will not deny but that there may be 
Persons so inflam'd with heavenly Love, that their 
Devotion is able, like the last fire, that is to refine 
or destroy the World, to turn all things into Fuel 
for its victorious flames, and who, when they are 
once ingag'd in Meditation, can make their pious 
thoughts excite themselves and flame up higher, 
and higher, without the assistance of other Incen- 
tives, than what their own fervency procures them ; 
as 'tis observed, that when the fire has seiz'd upon 
a Town, by how small a spark soever it have been 
kindl'd, if the flame come to be very great, though 
the air be very calm, the fire it self will produce a 
wind, that, without the help of Bellows, shall 
strongly blow it, and make it blaze the more, and 

aspire 



378 Occasional Reflections, 

aspire towards Heaven. But, Ge?iorio, when-ever 
(for I answer but for my self) I shall meet with, 
any such happy Contemplators, I shall have the 
Justice to he one of their Admirers, without 
having the vanity to pretend to be one of their 
number. 

Euseb. And I, for my part, shall tell you, Ge- 
norio, that though there may be divers charitable 
persons, besides yourself, that by the Expressions 
it becomes me to use in some of my Meditations, 
and other composures of the like Nature, may be 
apt to fancy that I am my self, as devout as I in- 
deavour to make my Readers, yet you must not 
imagine that my mind, like one of those Writings, 
has no other thoughts than Religious, or at least 
moral ones; For those may be the productions, 
not of a constant frame of Mind, but of Occasional 
Fits of Devotion : And you may read a greater 
number of such Reflections in an hour than per- 
haps I have made in a month, not to say, in a 
year. And I must ingeniously confess to you, 
that I think it more easie to make ten good Ser- 
mons than to practise one, and to declaim against 
all sins than to relinquish any : There goes much 
lesse self-denial to conform to the Precepts of 
Cicero, than to those of Christ, and I find it so 
much less difficult to excite other mens passions, 
than to command my own, that if you will not 

suffer 



Occasional Reflections. 379 

suffer your charity too much to injure your judg- 
ment, You must look upon the devouter passages 
you may have met with among my Composures, 
as Expressions of what I aim at, rather than of 
what I practise. 



The End of the last Section, 



THE 

TABLE. 



A Discourse touching Occasional Meditations 1 



SECT. I 



REFLECTION I. 

TTpoft his manner of giving meat to his Dog 77 

II. 
Upon his Distilling Spirit of Roses in a Lim- 
beck . . . . .79 

III. 
Upon his being in great danger wandring, on 
Mendip hills, among covered Lead-mines 
that he knew not of • . .81 

IV. 
His Horse stumbling in a very fair way . 83 

V. Upon 



The Table. 381 

V. 

Upon two very miserable Beggars, begging to- 
gether by the High-way . . .85 

VI. 
Sitting at ease in a Coach that went very fast 87 

VII. 
Upon the sight of a Wind-mill standing still . 88 

VIII. 
Upon his paring of a rare Summer-apple . 92 

IX - . / 

Upon his Coaches being stopt in a narroiv Lane 94 ^ 

X. 

Looking through a Perspective-glass upon a 
Vessel we suspected to give us Chace, and to 
be a Pyrat c . . .96 



The II. SECTION. 

Containing Occasional Reflections upon the Acci- 
dents of an Ague. 



MEDITATION I. 

JPon the first Invasion of the Disease . 98 

II. 
Upon the immoderate Heat and Cold of the 
Aguish Fit . . . .102 

III. Upon 



382 The Table. 

III. 

Upon the succession of the cold and hot Fit . 104 

IV. 
Upon the being let Blood . . .109 

V. 
Upon the taking of Phy sick . .112 

VI. 
Upon the Syrups and other sweet things sent 
him by the Doctor . . .116 

VII. 
Upon the want of Sleep . . .118 

VIII. 
Upon telling the strokes of an ill-going Clock 
in the night . . . .123 

IX. 
Upon comparing the Clock and his Watch . 125 

X. 
Upon a Thief in a Candle . . .127 

XI. 
Upon the being in danger of Death . .129 

XII. 
Upon the same Subject . . .134 

XIII. 
A further Continuation . . .136 

XIV. 
Upon the apprehensions of a Relapse . 141 

XV. 
Upon his reviewing and tacking together the 

c c seve- 



The Table. 383 

several Bills fiVd up in the Apothecary's 
Shop ..... 144 



The III. SECTION, 



REFLECTION I. 

Jpon the sight of some variously -coloured 
Clouds . . . . .145 

II. 
Upon his making of a Fire . . .147 

III. 
Upon my Spaniel's carefulness not to lose me 
in a strange place . . .149 

IV. 
Upon the prodigiously wet weather, which hap- 
pened the Summer that Colchester was be- 
sieg'd (1648) . . , .150 

V. 
Upon his being Carv'd to at a Feast . .153 

VI. 
Upon the sight of a Looking-glass, with a rich 
Frame . . . . .154 

VII. 
Upon my SpanieV s fetching me my Glove , 159 

c c Upon 



384 The Table. 

VIII. 

Upon the taking up his Horses from Grass, and 
giving them Oats before they were to be rid- 
den a Journey . 161 

IX. 
Upon the making of a Fire with Charcoal . 162 

X. 
Looking through a Prismatical or Triangular 
Glass ■ . . . . 164 



The IV, SECTION, 



DISCOURSE I. 

Jpon the being calVd upon to rise early on a 
very fair Morning . . ,167 

m 

Upon the Mounting, Singing, and Lighting of 
Larks . . . . .173 

III. 
Upon the sight of a fair Milk-maid singing to 
her Cow . . , . .178 

IV. 
Upon Fishing with a counterfeit Fly . 192 

V. ' 
Upon a Fish's strugling after having swallow "d 
the Hook . \ . .194 

VI. Upon 



The Table. 385 

VI. 

Upon the sight of ones Shadow cast upon the 
face of a River .... 197 

VII. 
Upon a Fall occasioned by coming too near the 

Rivers Brink . , . .210 

VIII. 

Upon the Good and Mischief that Rivers 
do ..... 212 

IX. 
Upon the comparing of Lands seated at dif- 
fering distances from the River . .218 

X. 
Upon a Fishes running avmy with the Bait . 225 

XL 
Upon a Banger springing from an unseasonable 
Contest with the Steersman . . 228 

XII. 
Upon Clouds rising out of the Sea, and falling 
down in Rain not Brackish * . 240 

XIII. 
Upon drawing the Boat to the Shore . 246 

XIV. 
Upon Catching $tore of Fish ai a Baited 

place . . . . 251 

XV. 

Upon the Magnetical Needle of a Sun-Dyal « 254 

XVI. 
Upon the Quenching of Quick-lime . . 263 

cc2 XVII. Upon 



386 The Table. 

XVII. 

Upon ones Talking to an Eccho . . 265 

XVIII. 
Upon a Giddiness occasion d by looking at- 
tentively on a rapid Stream . . 275 

XIX. 
Upon ones Drinking water out of the Brims of 
his Hat ..... 279 

XX. 
On seeing Boys swim with Bladders . 285 



THE TRANSITION. 

Containing 

A DISCOURSE 

Upon the Sports being interrupted by Rainy 
weather ..... 289 



The V. SECTION, 



REFLECTION I. 

TJpo?z the sight of N. N. making of Syrup 

of Violets .... 295 

II. Upon 



The Table. 387 

II. 

Upon the sight of a Paper-Kite in a Windy 
day ..... 300 

III. 
Killing a Crow (out of a Window) in a Hog's 
trough, and immediately tracing the ensuing 
Reflection with a Pen made of one of his 
Quills ..... 304 
Upon the same Subject . . . 307 

IV. 
Upon a Glow -worm that he kept included in a 
Chrystal Vial . . . . 308 

V. 
Upon a Courts being put into Mourning .311 

VI. 
Upon hearing of a Lute first tund, and then 
excellently play 3 don . . .317 

VII. 
Upon being presented tvith a rare Nose-gay by 
a Gardener . . . .319 

VIII. 
Upon a Child that cridfor the Stars . 325 

IX. 
Upon my Lady D. R. Her fine Closet . 328 

X. 
Upon his seeing a Lark stoop to, and caught 
with, Day-nets .... 334 



The 



388 The Table, 

The Last SECTION, 



REFLECTION I. 

freeing a Child picking the Plums out of a 
piece of Cake his Mother had given him for 
his Breakfast .... 340 

II. 
Upon the sight of Sweet-meats, very artificially 
counterfeited in Wax . . . 345 

III. 
Upon the eating of Oysters . . . 346 

IV. 
Upon a Lanthorn and Candle carried by, on a 
Windy night ♦ 352 

V. 
Upon the first Audience of the Russian Extra- 
ordinary Ambassadour, at which he made his 
Emperours Presents . . . 354 

A Continuation of the Discourse . . 356 

VI. 
Upon the sight of Roses and Tulips growing 
near one another . . . . 359 

VII. 
Upon the sight of a Branch of Corral among a 
great Prince's Collection of Curiosities . 361 

VIII. 
Upon the sight of the effects of a Burning-glass 365 

IX. Upon 



The Table. 389 

IX. 

Upon the finding a Horse-shoe in the High-way 3S8 

X. 
Upon the Shop of an ugly Painter rarely well 
stor'd with Pictures, of very handsome Ladies 371 

A Continuation of the Discourse ♦ . 377 



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Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: Dec. 2007 

PreservationTechnologies 

A WORLD LEADER IN COLLECTIONS PRESERVATION 

111 Thomson Park Drive 
Cranberry Township, PA 16066 
(724)779-2111 



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